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UNITED STATES OF AMERICA. 



AMERICAN CHURCH HISTORY 



• 



A HISTORY 



OF THE 



Disciples of Christ 



^4 by 

B. B TYLER, D.D. 
Xi^vy" 

6-sbnyi 
t 



NEW-YORK 

THE CHRISTIAN LITERATURE CO, 

MDCCCXCIV 



I 







Copyright, 1894, 
By The Christian Iiterature Company. 



CONTENTS 



THE DISCIPLES. 



PAGE 



CHAP. I. — Introduction : The Moral and Spiritual Condi- 
tion OF THE People. — Testimony of General Assembly. — Effect 
of Revolutionary War. — Testimony of Dr. Armitage. — Material 
Condition of the People I 

CHAP. II. — The Great Revival. — Origin of Revival. — Cane Ridge. 
— Immediate Results. — Evangelizing Agencies. — Increase in 
Church-membership 10 

CHAP. III. — Contention and Division. — Doctrinal Controversy. — 
Organization of the Springfield Presbytery. — The Last Will and 
Testament. — Similar Movements. — Success of Stone's Work. — Im- 
mersion Introduced 22 

CHAP. IV. — Preparatory Events in Europe. — Conversion of 
Thomas Campbell. — John Wesley's Work. — Burghers and Anti- 
Burghers. — Alexander Campbell as a Reformer. — The Haldanes. . 34 

CHAP. V. — The Campbells in America. — The Heresy Trial. — 
Thomas Campbell's Defense. — Propositions of the Christian Asso- 
ciation. — The Practical Question 44 

CHAP. VI. — Connection with the Baptists. — Peace Desired. — 
The Question of Baptism. — The Nature of Faith. — Position of the 
Brush Run Church. — Sermon on the Law. — Circular Letter. — Dis- 
solution of Mahoning Association 57 

CHAP. VII. — The Problem of Christian Union. — Reformers 
and Christians. — The Language of Inspiration. — An Agreement 
Reached. — The Problem of Union. — Proposition of the Bishops. — 
Reply to the Proposition. — The Proposition Hailed with Gladness. 
— The Basis of Union. — Christian Fellowship. — Practical Ques- 
tions. — Willing to Confer. — Desire for Union. — Plans Proposed. — 
The True Basis 72 

CHAP. VIII. — The Creed Question. — Articles of Belief.— Statement 
of Faith.— The Bible Only.— Divine Test of Orthodoxy.— The 
Authority of Christ. — Creeds and Spiritual Development. — Heretics 

iii 



IV CONTENTS. 

PAGK 

in the Apostolic Church. — Denominationalism Temporary. — Some 
Peculiarities. — The Work of the Holy Spirit. — The Church. — Bap- 
tism and Forgiveness 101 

CHAP. IX. — Literature and Education. — Polemic Period. — Con- 
troversy Defended. — The Belligerent Era. — Change of Style. — 
Robert Owen's Challenge. — Campbell and Purcell. — The New 
Testament Translated. — Bodies of Sermons. — Periodicals. — The 
Higher Education. — Colleges. — Universities. — Negro Education. . 127 

CHAP. X. — Missions. — Missionary Organizations. — Work in Europe 

and Asia. — Woman's Board of Missions 155 



BIBLIOGRAPHY, 



Dorchester, Daniel, Christianity in the United States. New York, 

Phillips & Hunt, 1888. 
McMaster, John Bach, History of the People of the United States from 

the devolution to the Civil War. New York, Applet on & Co., vol. i., 

1883; vol. ii., 1885; vol. iii., 1892. 



McDonnold, B. W., History of the Ctimberland Presbyterian Church. 
Nashville, Cumberland Presbyterian Publication House, 1888. 



Baxter, William, Life of Elder Walter Scott. Cincinnati, Chase & Hall, 

1874. 
Campbell, Alexander, " The Christian Baptist" (newspaper, 1823-29, 

Burnet edition), " Millenial Harbinger" (newspaper, 1830-70); Debate 

with N. L. Rice. Cincinnati, E. Morgan & Co., 1844; Memoirs of 

Elder Thomas Campbell. Cincinnati, H. S. Bosworth, 1861. 
Crisman, E. B., Origin and Doctrines of the Ctimberland Presbyterian 

Church. Nashville, Cumberland Presbyterian Publication House, 1875. 
Errett, Isaac, Our Position (a tract). Cincinnati, Standard Publishing Co., 

1885. 
Garrison, J. H., The Old Faith Restated. St. Louis, Christian Publishing 

Co., 1891. 
Green, F. M., Christian Missions Among the Disciples of Christ. St. 

Louis, John Burns Publishing Co., 1884. 
Hayden, A. S., History of the Disciples in the Western Reserve, Ohio. 

Cincinnati, Chase & Hall, 1875. 
Lamar, J. S., Memoirs of Isaac Erret. Cincinnati, Standard Publishing 

Co., 1894, 2 vols. 
IiOngan, G. W., The Origin of the Disciples of Christ. St. Louis, Chris- 
tian Publishing Co., 1889. 
Richardson, Robert, Memoirs of Alexander Campbell. Philadelphia, 

J. B. Lippincott & Co., 1868-70, 2 vols. ; new edition, Cincinnati, 

Standard Publishing Co., 1888. 
Rogers, John, Biography of Barton Warren Stone. Cincinnati, J. A. and 

U. J. James, 1847. 
Williams, John Augustus, Life of John Smith. Cincinnati, R. W. 

Carroll & Co., 1870. 



THE DISCIPLES. 



CHAPTER I. 



INTRODUCTION: THE MORAL AND SPIRITUAL CONDI- 
TION OF THE PEOPLE. 

The following pages will be devoted to an account of 
the origin, principles, aims, and progress of the Disciples 
of Christ. 

That the evolution of this communion may be under- 
stood in its genesis, purpose, and rapid growth, it is im- 
portant to consider the moral and spiritual condition of 
the people of the United States at the beginning of the 
nineteenth century. 

The moral and religious life of our fathers at the close 
of the eighteenth and beginning of the nineteenth centu- 
ries was very low. Unbelief in Jesus as the Son of God, 
and in the Bible as a book of supernatural origin and divine 
character, and in what are esteemed by evangelical believ- 
ers generally as the fundamental facts and truths of the 
Christian religion, abounded. The greatest immoralities 
were permitted to exist almost without rebuke. The 
Lord's house was neglected. The Lord's day was habit- 
ually profaned. The gospel was disregarded. The mes- 



THE DISCIPLES. 



[Chap. i. 



sage of divine love was scorned. The Bible was treated 
with contempt. 

When Theodore Dwight became president of Yale Col- 
lege, in 1795, only four or five students were members of 
the church. The predominant thought was skeptical. In 
respect to the Christian faith, the students of the College 
of New Jersey (Princeton) were not superior to the young 
men in Yale. The College of William and Mary was a 
hot-bed of unbelief. Transylvania University, now Ken- 
tucky University, founded by Presbyterians, was in the 
hands of men who repudiated the evangelical faith. At 
Bowdoin College at one time in the early part of the nine- 
teenth century only one student was willing to be known 
as a Christian. Bishop Meade has said that so late as the 
year 18 10, in Virginia, he expected to find every educated 
young man whom he met a skeptic, if not an avowed 
unbeliever. Chancellor Kent, who died in 1847, said that 
in his younger days there were but few professional men 
who were not unbelievers. Lyman Beecher, in his auto- 
biography, says, speaking of the early years of this cent- 
ury and the closing years of the last, that it was "the day 
of the Tom Paine school, when boys who dressed flax in 
the barn read Tom Paine and believed him." Mr. Beecher 
graduated from Yale in 1797, and he tells us that the 
members of the class of 1 796 were known to one another 
as Voltaire, Rousseau, D'Alembert, etc. About this time 
also wild and undefined expectations were, in many places 
and by many persons, entertained of a new order of things 
and better, about to be ushered in. The Christian religion, 
it was thought, would soon be thrown to one side as 
obsolete. Illustrations of the bitter feeling which existed 
against the orthodox conception of the religion of Jesus 
are abundant. 

It is said that in the year 1800 only one Congregational 






TESTIMONY OF GENERAL ASSEMBLY. 3 

church in Boston remained loyal to the old faith. When 
the Rev. Dr. E. D. Griffin became pastor of the Park Street 
Church, in 18 11, the current of thought and feeling against 
orthodoxy was so decided and intense that men went to 
hear him in disguise. They could not endure the ridi- 
cule that they would certainly receive from their acquaint- 
ances if the fact became known that they had given atten- 
tion to a sermon delivered by an evangelical minister. 

The General Assembly of the Presbyterian Church in 
1 798 issued a general letter in which the following language 
was employed : 

" Formidable innovations and convulsions in Europe 
threaten destruction to morals and religion. Scenes of 
devastation and bloodshed unexampled in the history of 
modern nations have convulsed the world, and our coun- 
try is threatened with similar concomitants. We perceive 
with pain and fearful apprehension a general dereliction of 
religious principles and practice among our fellow-citizens ; 
a visible and prevailing impiety and contempt for the laws 
and institutions of religion, and an abounding infidelity, 
which in many instances tends to atheism itself. The 
profligacy and corruption of the public morals have ad- 
vanced with a progress proportionate to our declension in 
religion. Profaneness, pride, luxury, injustice, intemper- 
ance, lewdness, and every species of debauchery and loose 
indulgence greatly abound." 

Unbelief and immoral living were joined hand to hand. 
Intemperance prevailed to an alarming extent. To be- 
come stupidly drunk did not seriously injure a man's rep- 
utation. The decanter was in every home. Total absti- 
nence had hardly been thought of. Temperance sermons 
were not preached ; the pulpit was dumb on this evil. 
Members of Christian churches in regular standing drank 
to intoxication. The highest church officials often in- 



4 THE DISCIPLES. [Chap. i. 

dulged immoderately in drink. When the physician visited 
a patient he was offered a stimulant. At marriages, at 
births, and at the burial of the dead, drinking was indulged 
in. A pastor in New York City, as late as 1820, has left 
on record the statement that it was difficult to make pas- 
toral visits for a day without becoming, in a measure, in- 
toxicated. Lyman Beecher has given an account of an 
ordination in which the participating ministers drank until 
they were in a state bordering on intoxication. The Rev. 
Daniel Dorchester, D.D., quotes a minister of this period 
as saying that he could reckon up among his acquaintances 
forty ministers who were either drunkards or so far ad- 
dicted to the use of strong drink that their usefulness was 
impaired. This man says that he was present at an ordi- 
nation at which two aged ministers of the gospel were 
literally drunk. 

The Rev. Peter Cartwright, in his autobiography, gives 
a dark picture of the moral condition of the portion of 
Kentucky in which his youth was spent. He was born in 
1785. He testifies that the state of society in southern 
Kentucky was desperate. Lawlessness prevailed. Such 
was the disregard for religion in this commonwealth at 
one time that the services of a chaplain in the State legis- 
lature were dispensed with. 

As the movement of which I am in the following pages 
to give an account began in Kentucky and Tennessee, it 
may not be improper to say, in perfect harmony with well- 
attested facts, that in that portion of our country the moral 
tone of the people generally was exceptionally low. 
There was a general disregard of religion, and a contempt 
for religious institutions. In many places having a con- 
siderable population there was not a place of public wor- 
ship. The Lord's day was distinguished from other days 
only by greater noise, more amusement, more profanity, 



EFFECT OF REVOLUTIONARY WAR. 5 

and a more shameless dissipation. The predominating 
influence in Lexington, the capital of the far-famed Blue 
Grass region, was infidel. 

How are we to account for this moral and spiritual deso- 
lation ? 

The people had but recently passed through a war of 
seven years' duration. Moral and spiritual deterioration 
is almost unavoidably the accompaniment and conse- 
quence of great wars. The Revolution in North America 
does not furnish an exception to the usual tendencies of 
war. The year 1783 marked the conclusion, in a sense, 
of this long and bloody conflict. The people had secured 
the liberty for which they had struggled with a heroism 
unsurpassed in the annals of the race. They were free 
from the rule of Great Britain, but were in a condition 
bordering on lawlessness. It is recorded in our Bible, 
in the Book of Judges, that at a certain period " there 
was no king in Israel, but every man did that which 
was right in his own eyes." This is a pretty accurate 
description of the disorderly life of our people during the 
period intervening between the close of the Revolutionary 
War, the adoption of the present Constitution, and the 
formal inauguration of the system of government under 
which we so happily live. This time has been felicitously 
described by Mr. John Fiske as " the critical period in 
American history." So much had been spoken and writ- 
ten on the subject of liberty that multitudes were unwilling 
to be directed in their dealings with their fellow-men by 
the reasonable requirements of law. 

The people, also, during this period of time were com- 
pelled to give much attention to political questions. A 
government of some kind must be established. The lib- 
erty which had been secured by an appeal to arms must be 
organized and transmitted. This required much anxious 



6 THE DISCIPLES. [Chap. i. 

thought on the part of men who were leaders. Intense 
political thought and discussion are, as we all well know, 
not favorable to a high degree of moral and spiritual life.- 

Almost as soon as the new form of government had, 
with almost incredible difficulty, been settled, questions 
between the infant republic and the British monarchy 
came to the front, resulting in the War of 1812. 

But most to be lamented, there was a famine of the 
Word of God. Before the War of Independence the 
mother-country would not permit the publication of the 
Bible within the limits of her dependencies on this side of 
the Atlantic. One of the first acts of Congress after the 
war was an act ordering the purchase of a quantity of 
Bibles to be distributed freely among the "people. 

Dr. Dorchester, in " Christianity in the United States," 
says that " the most pious people in the beginning of the 
present century, in the United States, entertained a faith 
so unlike the present belief of evangelical Christians as to 
almost create the impression on our minds that their relig- 
ion was not the same as the religion which we now have, 
and in which we believe." 

President Wayland, in " Notes on the Principles and 
Practices of the Baptists," says that in the early part of 
his ministry he was settled in an intelligent community in 
the goodly commonwealth of Massachusetts. In his church 
was a gentleman reputed to be intelligent in the doctrines 
of the denomination, the son of a Baptist minister, who had 
an interesting family, but devoted to worldliness. Dr. Way- 
land expressed to the father a desire to speak to the 
young people on the subject of personal religion. To this 
the father objected ! He assured his pastor that he wished 
no one to speak to his sons and daughters on the subject 
of personal piety : if they were of the elect, God would 
convert them in his own good time ; and if they were of 



TESTIMONY OF DR. ARM1TAGE. 7 

the non-elect, such conversation as Dr. Wayland suggested 
would probably make them hypocrites! 

Regeneration, as usually presented, from the pulpit and 
in current theological literature, by the accredited teachers 
in the orthodox denominations, was regarded as a miracle. 
Every case of moral quickening was as much a miracle as 
was the resurrection of Lazarus. As the ministers taught, 
so the people believed. 

The word of God in the Bible was popularly regarded 
as a dead letter. There was supposed to be no power in 
the preached gospel to produce saving faith. The faith 
by which men are saved was understood to be a direct gift 
from God. It was assumed that the gospel was impo- 
tent to produce spiritual life. The seed was thought to be 
dead. 

The Rev. Dr. Thomas Armitage, in his " History of the 
Baptists," gives an illustration of the condition of affairs 
among the Baptists. 

The Baltimore Association met at a place called Black 
Rock, in the State of Maryland. Those who opposed 
missions, Sunday-schools, and Bible societies under the 
pretense that they conflicted with the sovereignty of God 
in the kingdom of Christ were in a majority. They de- 
nounced these institutions as corruptions which were 
flowing in like a flood. It was accordingly resolved that 
the Baltimore Association would not hold fellowship with 
such churches as united with these and other societies of 
a benevolent, religious, and philanthropic character. The 
names of congregations cooperating in mission work, in 
Sunday-school work, and in the distribution of the Word 
of God through the agency of Bible societies, etc., were 
erased from the minutes of this association. This was as 
late as 1836. What must have been the attitude of these 
churches before the new light began to spread ! 



8 THE DISCIPLES. [Chap. i. 

Dr. Armitage says that the Sator church started with a 
keen zest against the Roman Catholic communion in what 
she called her "Solemn League and Covenant." The 
members of this church bound themselves to abhor and 
oppose Rome, the pope, and popery, with all their anti- 
christian ways. This, adds the historian, was all well 
enough, but it would have been much better to have set 
up a strong defense against the antinomian and anti-mis- 
sion pope who crippled so seriously the early Baptists in 
Maryland. 

An excellent way in which to obtain a reasonably ac- 
curate and full view of the condition of the Church of God 
and of the community at large in the United States when 
the present century came in, is to eliminate from the 
church and society, as we now know them, the spiritual 
organizations and forces known to be at work in this pres- 
ent time. 

The Sunday-school was not. More than a decade of 
the nineteenth century had passed when the American 
Bible Society began its beneficent career. Antislavery 
societies had not been organized. The crusade in behalf 
of total abstinence from the use of intoxicating beverages 
had not been inaugurated. The great missionary and 
other benevolent agencies, so full of blessing to the people, 
came into existence subsequent to the period of time here 
described. Eliminate these factors of human progress and 
blessing, and behold the moral and spiritual desert. 

The material and spiritual in man are intimately asso- 
ciated. Extreme poverty is not favorable to a high degree 
of spiritual development — nor is extreme wealth. Man's 
physical surroundings and condition determine, to a de- 
gree, his moral and spiritual state. A description of the 
religious — or, more correctly, irreligious — lives of our an- 
cestors is incomplete without a statement of their financial, 



MATERIAL CONDITION OF THE PEOPLE. Q 

social, and physical condition ; but in this place there is no 
room for the proper presentation of this subject. 

It is a fact that at the conclusion of our War of Inde- 
pendence the houses of the people were meaner, their 
food was coarser, their clothing was scantier, and their 
wages were lower than at the present time. The man 
who did unskilled labor was peculiarly fortunate if at the 
close of a week he could carry to his home four dollars. 
In this home there w r ere no carpets ; there was no glass 
on the table, no china in the cupboard, no- pictures, not 
even cheap chromos, on the walls. His clothing was a 
pair of leather breeches, a flannel jacket, a rusty felt hat, 
shoes of neat's-skin, and a leather apron. The treatment 
of debtors shows beyond reasonable doubt that the gener- 
ation that witnessed the War of the Revolution was less 
merciful than the generation that witnessed the War of 
1861-65. 

But from the revolting scenes in the prisons in which 
men and women were incarcerated for no other crime 
than debt it is a relief to turn. 

The theme treated so briefly and so very imperfectly is 
capable of indefinite expansion. But a better day ap- 
proaches. Let us behold its dawning. 



CHAPTER II. 

THE GREAT REVIVAL. 

It must not be thought, from the statement of facts on 
the. preceding pages, that the people of the United States 
were, without exception, destitute alike of saving faith and 
genuine piety during the period described. Some there 
were who had successfully resisted the tide of unbelief 
and immorality. In some of the institutions of learning 
where infidelity had reigned it is encouraging that there 
were indications of a practical interest in the spiritual veri- 
ties of the Christian religion. 

Dartmouth College, as an illustration, enjoyed a season 
of spiritual refreshing in 1781 and in 1788. There was a 
revival in Yale in 1783. The membership of the college 
church, as a result, became larger than at any previous 
period. A season, however, of spiritual declension fol- 
lowed. In 1795, as has already been related, twelve 
years after this revival, not more than four or five students 
in Yale College professed to be Christians. For three 
years during the Revolutionary War Princeton College 
w^s closed. For a period of forty years, or from 1770 to 
1 8 10, there was no such interest in the gospel as could 
properly be called a revival. There were but two pro- 
fessors of religion among the students in 1782. As the 
eighteenth century came to a close there were a few relig- 
ious revivals in different parts of the country. There are 
in existence accounts of spiritual awakenings in portions 
of the State of New Jersey, in parts of Pennsylvania, in 



ORIGIN OF REVIVAL. II 

western New York, in Georgia, in the Carolinas, and in 
portions of Connecticut and Massachusetts. 

During these seasons of special interest in these widely 
separated localities, some young men who were destined 
to exert a great influence for good in coming years turned 
to the Lord. 

Barton Warren Stone (born in 1772, died in 1844) was 
such a person. In 1 790 he entered an academy in Guil- 
ford, N. C., then in the midst of a revival. Here he found 
the peace that passeth understanding. 

But almost the whole of New England was exempt from 
special religious interest from the year 1745, the close of 
the revival under Jonathan Edwards and George White- 
field, which began in 1743, until long after the beginning 
of the present century. The same conditions, in general, 
existed in the churches located in eastern New York and 
in the Middle States. 

It becomes now my pleasant task to give some account 
of the radical moral and spiritual change which came over 
many thousands of our people. 

The Rev. Dr. Heman Humphrey, in a volume written 
by himself, entitled " Revival Sketches," expresses the 
opinion that " the revival period at the close of the last 
century and, the beginning of the present furnishes ample 
material for a long and glorious chapter in the history of 
redemption." 

This revival had its origin in the northern part of Ten- 
nessee and the southern portion of Kentucky. 

The first indications of a quickened spiritual interest were 
manifested in settlements on what was then the frontier, 
where the greatest hardships were experienced, and where 
the people of God realized more fully the spiritual deso- 
lation, and where also they called on him with the most 
intense faith and fervor. 



12 THE DISCIPLES. [Chap. ii. 

As a beginning, Christians entered into a solemn cove- 
nant with one another and the Lord to spend specified 
portions of time in prayer for a revival. In some places 
the time designated was a half-hour at sunset every Satur- 
day and a half-hour at sunrise every Lord's day. 

The Christian population in this spiritually desolate 
frontier region belonged generally to the Presbyterian, 
Methodist, and Baptist churches. The people had been 
attracted from Virginia and the Carolinas to what was then 
familiarly known as " the Cumberland country," by the 
great beauty of the scenery and the extraordinary fertility 
of the soil. 

In the latter part of 1 799 two brothers named McGee — 
brothers in the flesh and in the Lord — William, a Presby- 
terian minister, and John, a minister of the Methodist 
Church, preached in special meetings in parts of Tennes- 
see and Kentucky — in some communities with remarkable 
results. As they proceeded on their evangelizing tour, 
their reputation spread, and the great good that the Lord 
was doing through them was told. They so preached the 
Word that many believed and turned to the-Lord. Many 
families came to their meetings from great distances, and 
encamped in the woods for days. These meetings were 
conducted in the open air. This seems to have been 
the origin of camp-meetings. It is probable that the first 
meeting of the kind was held in July, 1800, in Logan 
County, Ky. The Rev. James McGready of the Presby- 
terian Church was the preacher. 

People came to this meeting from a radius of sixty 
miles. Young men, young women, aged persons of both 
sexes, white and black, dissolute and moral, were alike 
stirred by the preaching of the gospel. The Rev. E. B. 
Crisman, in his " History of the Cumberland Church," 
says that, as to the character of the preaching, " the minis- 



CANE RIDGE. 13 

ters dwelt, with great power, continually on the necessity 
of repentance and faith, the fullness of the gospel for all, 
and the necessity of the new birth. They eloquently and 
earnestly presented the purity and justice of God's law, 
the odious and destructive consequences of sin, and the 
freeness and sufficiency of pardon for all." 

A work of grace was thus inaugurated, the extent and 
blessings of which the cycles of eternity alone will be able 
fully to reveal. 

Let us note, with some degree of leisure and care, the 
extension of this special interest in the things relating to 
the spiritual welfare and eternal destiny of men gener- 
ated in " the Cumberland country," and see how, from the 
southern portion of Kentucky and the adjoining districts 
of the State of Tennessee, it was carried to the central part 
of the first-named State, and thence to every part of the 
land. 

Barton Warren Stone, whose conversion to Christ is 
mentioned above, became an accredited minister in the 
Presbyterian Church. In the year 1800 he lived in Bour- 
bon County, Ky., where he served, in the pastoral office, 
two churches — the congregations at Concord and Cane 
Ridge. When he was more than seventy years of age he 
gave a full and minute account of the kindling of this great 
revival fire among his people. The story in full is of sur- 
passing interest. Only a part of it can be given in this 
place. The following is Mr. Stone's account of the revival 
at Cane Ridge in August, 1801. 

"Things moved on quietly in my congregations," says 
Mr. Stone, " and in the country generally. Apathy in re- 
ligious society appeared everywhere to an alarming degree. 
Not only the power of religion had disappeared, but also 
the very form of it was waning fast away, and continued 
so to the beginning of the present century. Having heard 



14 THE DISCIPLES. [Chap. ii. 

of the remarkable religious excitement in the south of Ken- 
tucky and Tennessee, under the labors of James McGready 
and other Presbyterian ministers, I was very anxious to 
be among them, and early in the spring of 1801 went to 
the scene of this remarkable religious excitement to attend 
a camp-meeting. There, on the edge of a prairie in Logan 
County, Ky., the multitudes came together and continued 
a number of days and nights, encamped on the ground, 
during which time worship was carried on in some part of 
the encampment. The scene was new to me, and passing 
strange. It baffled description. Many, very many, fell 
down as men slain in battle, and continued for hours to- 
gether in an apparently breathless and motionless state, 
sometimes for a few moments reviving and exhibiting 
symptoms of life by a deep groan, or piercing shriek, or by 
a prayer for mercy fervently uttered. After lying there 
for hours they obtained deliverance. The gloomy cloud 
which had covered their faces seemed gradually and visi- 
bly to disappear, and hope, in smiles, brightened into joy. 
They would rise, shouting deliverance, and then would 
address the surrounding multitude in language truly elo- 
quent and impressive. With astonishment did I hear men, 
women, and children declaring the wonderful works of God 
and the glorious mysteries of the gospel. Their appeals 
were solemn, heart-penetrating, bold, and free. Under 
such circumstances many others would fall down into 
the same state from which the speakers had just been 
delivered. 

"Two or three of my particular acquaintances from a 
distance were struck down. I sat patiently by one of 
them, whom I knew to be a careless sinner, for hours, and 
observed with critical attention everything that passed 
from the beginning to the end. I noticed the momentary 
reviving^, as from death, the humble confession of sins, 



CANE RIDGE. I 5 

the fervent prayer, and the ultimate deliverance ; then the 
solemn thanks and praise to God, and affectionate exhor- 
tation to companions and to the people around to repent 
and come to Jesus. I was astonished at the knowledge of 
gospel truth displayed in the address. The effect was 
that several sank down into the same appearance of death. 
After attending to many such cases my conviction was 
complete that it was a good work — the work of God ; nor 
has my mind wavered since on the subject. Much did I 
see then, and much have I seen since, that I consider to 
be fanaticism, but this should not condemn the work. The 
devil has always tried to ape the works of God, to bring 
them into disrepute, but that cannot be a satanic work 
which brings men to humble confession, to forsaking of 
sin, to prayer, fervent praise and thanksgiving, and a sin- 
cere and affectionate exhortation to sinners to repent and 
come to Jesus the Saviour. 

" The meeting being closed, I returned with ardent 
spirits to my congregations. I reached my appointment 
at Cane Ridge on the Lord's day. Multitudes had col- 
lected, anxious to hear the religious news of the meeting I 
had attended in Logan. I ascended the pulpit, and gave 
a relation of what I had seen and heard ; then opened my 
Bible, and preached from these words : ' Go ye into all 
the world and preach the gospel to every creature. He 
that believeth and is baptized shall be saved, and he that 
believeth not shall be damned.' On the universality of the 
gospel and faith as the condition of salvation I particularly 
dwelt, and urged the sinner to believe in it and be saved. 
I labored to remove their pleas and obligations ; nor was it 
labor in vain. The congregation was affected with awful 
solemnity, and many returned home weeping. Having 
left appointments to preach in the congregation within a 
few days, I hurried over to Concord to preach at night. 



1 6 THE DISCIPLES. [Chap. n. 

" At our night meeting at Concord two little girls were 
struck down under the preaching of the Word, and in 
every respect were exercised as those were in the south 
of Kentucky, as already described. Their addresses made 
deep impressions on the congregations. . . . On the next 
day I returned to Cane Ridge. ... I soon heard of the 
good effects of the meeting on Sunday. Many were sol- 
emnly engaged in seeking salvation, and some had found 
the Lord and were rejoicing in Him. . . . 

" A memorable meeting was held at Cane Ridge in 
August, 1 80 1. The roads were crowded with wagons, 
carriages, horses, and footmen, moving to the solemn camp. 
It was judged by military men on the ground that between 
twenty and thirty thousand persons were assembled. Four 
or five preachers spoke at the same time in different parts 
of the encampment without confusion. The Methodist 
and Baptist preachers aided in the work, and all appeared 
cordially united in it. They were of one mind and soul. 
The salvation of sinners was the one object. We all en- 
gaged in singing the same songs, all united in prayer, all 
preached the same things. . . . The numbers converted 
will be known only in eternity. Many things transpired 
in the meeting which were so much like miracles that they 
had the same effect as miracles on unbelievers. By them 
many were convinced that Jesus was the Christ, and were 
persuaded to submit to him. This meeting continued 
six or seven days and nights, and would have continued 
longer, but food for the sustenance of such a multitude 
failed. 

" To this meeting many had come from Ohio and other 
distant parts. These returned home and diffused the same 
spirit in their respective neighborhoods. Similar results 
followed. So low had religion sunk, and such careless- 



IMMEDIATE RESULTS. 17 

ness had universally prevailed, that I have thought that 
nothing common could have arrested and held the atten- 
tion of the people." 

It would be interesting to describe the singular manner 
in which multitudes were physically affected during this 
revival, but there is not space to do so. 

What were some of the good results of the revival of 
religion which began in 1800? 

The permanent effects, from every point of view, were 
extensive, abiding, and in the highest degree salutary. 
The low plane of morals previously occupied by the people 
was abandoned. Infidelity received a permanent check. 
A distinctly religious phase of life was entered upon by 
entire communities. In all the churches formalism gave 
way to spiritual life and fervor. 

The Rev. George A. Baxter, D.D., who visited Ken- 
tucky soon after the revival above described, in a letter to 
the Rev. Dr. Archibald Alexander says : 

" On my way I was informed by settlers on the road 
that the character of Kentucky travelers was entirely 
changed, and that they were as remarkable for sobriety 
as they had formerly been for dissoluteness and immoral- 
ity ; and, indeed, I found Kentucky to appearances the 
most moral place I had ever seen. A profane expression 
was hardly ever heard. A religious awe seemed to per- 
vade the country. Upon the whole, I think the revival in 
Kentucky the most extraordinary that has ever visited the 
Church of Christ, and, all things considered, it was pecul- 
iarly adapted to the circumstances of the country into 
which it came. Infidelity was triumphant, and religion 
was on the point of expiring. Something extraordinary 
seemed necessary to arrest the attention of a giddy people 
who were ready to conclude that Christianity was a fable 



1 8 THE DISCIPLES. [Chap. ii. 

and futurity a delusion. This revival has done it. It 
has confounded infidelity, and brought numbers beyond 
calculation under serious impressions." 

Similar testimonies were given by a committee of the 
General Assembly of the Presbyterian Church appointed 
to investigate the character of the revival. 

The Rev. Dr. Heman Humphrey, whose " Revival 
Sketches" were quoted in the preceding chapter, says: 
" Looking back fifty years and more, the great revival 
of that period strikes me in its thoroughness, in its depth, 
in its freedom from animal and unhealthy excitement, and 
in its far-reaching influence on subsequent revivals, as hav- 
ing been decidedly in advance of any that had preceded 
it. It was the opening of a new revival epoch, which has 
lasted now more than half a century, with but short 
and partial interruptions ; and, blessed be God, the end is 
not yet. The glorious cause of religion and philanthropy 
has advanced until it would require space that cannot be 
afforded in this sketch, so much as to name the Christian 
and humane societies which have sprung up all over the 
land within the last forty years. How much we at home 
and the world abroad are indebted for these organizations, 
so rich in blessing, to the revival of 1800 it is impossible to 
say, though much every way, more than enough to mag- 
nify the grace of God in the instruments employed, in the 
immediate fruits of their labors, and the subsequent har- 
vests sprung from the good seed which was sown by the 
men whom God delighted thus to honor. It cannot be 
denied that, modern missions sprang out of these revivals. 
The immediate connection between them, as cause and 
effect, was remarkably clear in the organization of the first 
societies which have since accomplished so much, and the 
impulse which they gave to the churches to extend the 
blessings which they were diffusing by forming the later 



EVANGELIZING AGENCIES. 19 

affiliated societies of like aims and character is scarcely 
less obvious." 

The great evangelizing agencies with which we are to- 
day so familiar came as a result of this mighty spiritual 
revolution, as Dr. Humphrey claims. Note the following 
facts : 

The American Board of Commissioners for Foreign 
Missions was organized in 18 10. The American Bible 
Society was organized in 18 16. The New England Tract 
Society was organized in 18 14, and changed its name in 
1823 to American Tract Society. The New York Meth- 
odist Tract Society, now the Tract Society of the Meth- 
odist Episcopal Church, was organized in 181 7. While 
the American Baptist Missionary Union did not receive 
its present name until 1846, it was established as early as 
1 8 14. In 1 8 19 the Missionary Society of the Methodist 
Episcopal Church was organized. The General Conven- 
tion of the Protestant Episcopal Church organized the 
Protestant Episcopal Board of Missions in 1820. The 
Baptist Religious Tract Society, now the American Bap- 
tist Publication Society, was organized in 1824. 

To this period belongs also the introduction of the re- 
form in the use of intoxicating liquors. 

In 1802 a total abstinence society was organized in Sara- 
toga, N. Y. It was in the same year that Lyman Beecher 
delivered his first temperance discourse. Seventeen years 
later he delivered his famous six sermons on temperance. 
In 18 12 the General Assembly of the Presbyterian Church 
urged the ministers of that denomination to preach on the 
subject, warning their hearers not only against actual in- 
temperance, but against all those habits and indulgences 
which have a tendency to produce intemperance. The 
same year the General Association of the Congregational 
churches in Connecticut recommended entire abstinence 



20 THE DISCIPLES. [Chap. ii. 

from the use of distilled liquors as beverages. The Massa- 
chusetts Society for the Suppression of Intemperance was 
formed in 1813. In 18 10 the father of ex-United States 
Senator William M. Evarts, of New York, directed public 
attention to the great evils of intemperance by printed 
arguments. In 181 1 the Rev. Nathaniel S. Prime, father 
of the late Irenaeus Prime, D.D., of the " New York Ob- 
server," delivered a pungent discourse against intemper- 
ance before the Presbytery of Long Island. It is clear 
from almost countless facts that the consciences of Chris- 
tian men were aroused to see clearly and to feel keenly 
the evils of the drinking customs of the people. 

The national conscience also began to be quickened to 
the enormous evils of human slavery. The antislavery 
crusade was a religious enterprise. The moral sense of 
the people, having been aroused, was offended by the 
presence of human slavery. B. W. Stone, whose connec- 
tion with the great revival in Kentucky has been men- 
tioned, emancipated his slaves. When William Lloyd 
Garrison was moved to begin his life-work in behalf of 
freedom, he was a devout worshiper in Lyman Beecher's 
church in Boston. During the exciting days in the ex- 
perience of Wendell Phillips, he met a company of 
believers in a private house in Boston, where on every 
Lord's day they read the Scriptures, sang and prayed, 
uttered words of exhortation, and partook of the Lord's 
Supper. Mr. Phillips testifies that the strength gained in 
these meetings gave him ability to go on with his work. 
The antislavery crusade, in the beginning, was inspired 
by the spirit of Christ. 

The increase in the membership of the churches was 
large. 

From the year 1800 to 1803 the communicants of the 
Methodist Episcopal Church increased from 64,870 to 



INCREASE IN CHURCH MEMBERSHIP. 21 

104,070. This, however, was only the period of begin- 
ning. From 1800 to 1830 the increase in the membership 
of the Presbyterian Church was from 40,000 to 173,229, 
or more than fourfold. The number of communicants in 
the Congregational churches increased during the same 
period from 75,000 to 140,000, or almost twofold. The 
membership of the Baptist churches grew during these 
thirty years from 100,000 to 313,138, or a little more than 
threefold. At the same time the membership of the Meth- 
odist Episcopal Church increased more than sevenfold, or 
from 64,000 to 476,153. 

It will be seen from this condensed statement of visible 
and known results that the revival of 1800 was no local 
nor temporary excitement. The entire country was al- 
most simultaneously wrought upon by a mighty spiritual 
force, reforming, regenerating, and lifting such multitudes 
into a life of faith as to change the moral and religious 
character of the American people. 



CHAPTER III. 

CONTENTION AND DIVISION. 

Let us return to Kentucky and see the progress of the 
work in that particular region. 

As might have been predicted without a special inspira- 
tion of the Holy Spirit, this new and profound interest in 
spiritual things encountered bitter opposition from the un- 
believing, the profane, the immoral. 

The work, as we have seen, was good. By it men were 
made better. It would, therefore, have been surpassingly 
strange had Satan permitted it to proceed without hin- 
drance. But opposition was met from characters alto- 
gether unlike those here named. 

The general character of the preaching in the revival in 
Tennessee and Kentucky has been shown by a quotation 
from the Rev. E. B. Crisman, D.D., author of " Origin 
and Doctrines of the Cumberland Presbyterian Church." 
A quotation from the " Autobiography of B. W. Stone " 
is here given: 

" The distinguishing doctrine preached by us was that 
God loved the world — the whole world — and sent his Son 
to save men, on condition that they would believe in him ; 
that the gospel was the means of salvation ; that this 
means would never be effectual to this end until believed 
and obeyed ; that God required us to believe in his Son, 
and had given sufficient evidence in his Word to produce 
faith, if attended to by us ; that sinners are capable of 
understanding and believing this testimony, and of acting 



D0CTK1XAL CONTROVERSY, 23 

upon it by coming to the Saviour and obeying him; that 
from him may be obtained salvation and the Holy Spirit. 
We urged upon sinners to believe now and receive salva- 
tion; that in vain they looked for the Spirit to be given 
them while they remained in unbelief ; that they must be- 
lieve before the Spirit or salvation would be given ; that 
God was as willing to save them now as he ever was or 
ever would be ; that no previous qualification was required, 
or necessary, in order to believe in Jesus and come to him ; 
that if they were sinners this was their divine warrant to 
believe in him and to come to him for salvation ; that Jesus 
died for all, and that all things were now ready. When 
we began first to preach these things the people appeared 
as just awakening from a sleep of ages. They seemed to 
see for the first time that they were responsible beings, 
and that a refusal to use the means appointed was a 
damning sin." 

Such preaching at the present time would not excite 
opposition in any evangelical church. 

Good men, however, in Kentucky and other places, 
then thought that such sermons were calculated to seri- 
ously injure the church. They loved the church, and the 
truth as they understood it. Loyalty to Christ's holy 
church and fidelity to the gospel, as they saw it, required 
them to enter an earnest protest against the course of 
the revival preachers in their treatment of some doctrines 
usually regarded as orthodox. 

There were five ministers in the Presbyterian Church, 
living in Ohio and Kentucky, who were active in the pro- 
motion of what they believed to be the w r ork of God in 
the great meeting held at Cane Ridge in August, 1801. 
Their names were Richard McNemar, John Thompson, 
John Dunlavy, Robert Marshall, and Barton Warren Stone. 
McNemar, Thompson, and Dunlavy lived in Ohio; Mar- 



24 THE DISCIPLES. [Chap. ill. 

shall and Stone, in Kentucky. David Purviance, whose 
name will appear further on in this history, was a candidate 
for the ministry, and was in sympathy with the then new 
theology and the new theologians. 

Charges were preferred against McNemar in the Pres- 
bytery, and he was cited for trial. He was condemned for 
preaching doctrines contrary to the Confession of Faith. 
The case came before the Synod. Marshall, Dunlavy, 
Stone, and Thompson understood that McNemar's was a 
test case, and that if he were condemned for heresy they 
also were under a ban. When it was seen that the deci- 
sion would be against them, and before the judgment of 
the court was announced, the five accused brethren with- 
drew to a garden, where, in prayer, they sought divine 
direction. Having prayed, they drew up a protest against 
the proceedings of the Synod in McNemar's case, a declara- 
tion of independence, and a withdrawal from the jurisdic- 
tion of this tribunal, but not from the Presbyterian Church. 

The public reading of this document created a sensation. 
A committee was at once appointed to confer with the 
protesting brethren, and induce them, if possible, to recon- 
sider their decision. This committee was prompt and faith- 
ful in the discharge of its duty, but was compelled to report 
to the Synod that the accused brethren remained firm. An 
aged gentleman named Rice — David Rice — familiarly and 
lovingly known as " Father Rice," was the most important 
member of this committee. He maintained, in his inter- 
views with the young brethren, that every departure from 
Calvinism was a step toward atheism ! The steps named 
by him were : from Calvinism to Arminianism, from Ar- 
minianism to Pelagianism, from Pelagianism to deism, from 
deism to atheism! 

Since the effort of the committee to reclaim the erring 
brethren was unsuccessful, they were, according to the 



ORGANIZATION OF 77/ E SPRINGFIELD PRESBYTERY. 25 

forms of law recognized in the Presbyterian denomination, 
adjudged guilty of departing from the standards in their 
public teaching,, and were therefore suspended from the 
ministry. 

A result of the position of these brethren and the action 
of Synod was contention in the churches and division. 

The decision of the Synod still more turned the minds of 
Messrs. Marshall, Dunlavy, McNemar, Stone, and Thomp- 
son against all human authoritative creeds. They blamed 
their creed for the strife in their beloved church, and for 
the consequent division, but not yet had the suspended 
ministers a serious thought of leaving the fellowship of the 
Presbyterian denomination. 

Immediately, therefore, after their withdrawal from Syn- 
od, they organized the Springfield Presbytery. A letter 
was addressed by the excommunicated ministers to their 
congregations, in which they informed them of what had 
transpired — the prayers in the garden, the protest, the 
declaration of independence, the withdrawal, the excom 
munication — promising soon to give a full account of their 
conception of the gospel, and reasons for their conduct. 
This promise was in due time redeemed. Their objections 
to the Confession of Faith were given at length. They 
assailed all authoritative creeds formed by fallible men. 
They declared their abandonment of all such creeds as 
tests of Christian fellowship. They affirmed their devotion 
to the Bible alone as containing a sufficient, and the only 
infallible, standard of faith and rule of life. They main- 
tained that it alone was " profitable for doctrine, for re- 
proof, for correction, for instruction in righteousness," and 
that by the Bible and the Bible alone " the man of God 
may be perfect, and thoroughly furnished unto all good 
works." This volume bore the title, " The Apology of 
Springfield Presbytery." 



26 THE DISCIPLES. [Chap. HI. 

The conduct of the deposed brethren was not such as 
to calm the troubled waters. Pamphlets were published 
against them ; pulpits engaged in the controversy ; almost 
of necessity there was more or less of misunderstanding, 
misrepresentation, and consequent injustice and ill-feeling. 
To claim that the suspended ministers and their adherents 
were in no respect to blame would be to claim for them 
more wisdom and forbearance and self-control than be- 
longs to our frail human nature. By the zeal of friends 
and enemies alike the views of the condemned ministers 
spread rapidly. 

Under the name of the " Springfield Presbytery " the 
five men mentioned above went forward preaching and 
organizing churches. During this time also David Pur- 
viance, spoken of already as a candidate for the ministry, 
united with this Presbytery. After about a year they saw, 
or thought they saw, that the name and organization of 
the " Springfield Presbytery " was not in harmony with 
their publicly expressed devotion to the Bible alone as a 
sufficient standard of faith and guide of life. The thought 
came into their minds that the name " Christian " was 
given to the disciples of Christ by divine authority. Con- 
verts to the new views were rapidly made. Churches were 
organized, and preachers multiplied. But the consciences 
of these good men could not long remain in such a state 
of tension. Their words and deeds alike must harmonize 
with their convictions of truth and duty. 

Consequently, at the next annual meeting of the newly 
organized Presbytery, held in the month of June, in the 
year 1804, it was determined by the organizers and other 
members to bring the existence of the body to an end. 
This they did with entire unanimity by the adoption of a 
singular paper entitled " The Last Will and Testament of 
the Springfield Presbytery." 



THE LAST WILL AND TESTAMENT. 27 

This document, drawn in the form of a will, and signed 
by the deposed ministers, was followed by a statement 
called 

"THE WITNESSES' ADDRESS. 

" We, the above-named witnesses of ' The Last Will 
and Testament of the Springfield Presbytery,' knowing 
that there will be many conjectures respecting the causes 
which have occasioned the dissolution of that body, think 
proper to testify that from its first existence it was knit 
together in love, lived in peace and concord, and died a 
voluntary and happy death. 

" Their reasons for dissolving that body were the fol- 
lowing : With deep concern they viewed the divisions and 
party spirit among professed Christians, principally owing 
to the adoption of human creeds and forms of government. 
While they were united under the name of a Presbytery 
they endeavored to cultivate a spirit of love and unity with 
all Christians ; but found it extremely difficult to suppress 
the idea that they themselves were a party separate from 
others. This difficulty increased in proportion to their 
success in the ministry. Jealousies were excited in the 
minds of other denominations, and a temptation was laid 
before those who were connected with the various parties 
to view them in the same light. At their last meeting 
they undertook to prepare for the press a piece entitled 
' Observations on Church Government,' in which the world 
will see the beautiful simplicity of the Christian church 
government stripped of all human inventions and lordly 
traditions. 

" As they proceeded in the investigation of that subject, 
they soon found that there was neither precept nor exam- 
ple in the New Testament for such confederacies as modern 
church sessions, presbyteries, synods, general assemblies, 



28 THE DISCIPLES. |Chap. hi. 

etc. Hence they concluded that while they continued in 
the connection in which they then stood they were off the 
foundation of the apostles and prophets, of which Christ 
himself is the chief corner-stone. However just, there- 
fore, their views of church government might have been, 
they would have gone out under the name and sanction 
of a self- constituted body. Therefore, from a principle of 
love to Christians of every name, the precious cause of 
Jesus, and dying sinners who are kept from the Lord by 
the existence of sects and parties in the church, they have 
consented to retire from the din and fury of conflicting 
parties — sink out of the view of fleshly minds, and die the 
death. They believe their death will be a great gain to 
the world. But though dead, as above, and stripped of 
their mortal frame, which only served to keep them too 
near the confines of Egyptian bondage, they yet live and 
speak in the land of gospel liberty ; they blow the trum- 
pet of jubilee, and willingly devote themselves to the help 
of the Lord against the mighty. They will aid the breth- 
ren by their counsel when required, assist in ordaining 
elders or pastors, seek the divine blessing, unite with ail 
Christians, commune together, and strengthen each other's 
hands in the work of the Lord. 

" We design, by the grace of God, to continue in the 
exercise of those functions which belong to us as ministers 
of the gospel, confidently trusting in the Lord that he will 
be with us. We candidly acknowledge that in some things 
we may err through human infirmity ; but he will correct 
our wanderings, and preserve his church. Let all Chris- 
tians join with us in crying to God day and night to re- 
move the obstacles which stand in the way of his work, 
and give him no rest till he make Jerusalem a praise in the 
earth. We heartily unite with our Christian brethren of 
every name in thanksgiving to God for the display of his 



SIMILAR MOVEMENTS. 29 

goodness in the glorious work he is carrying on in our 
western country, which we hope will terminate in the uni- 
versal spread of the gospel and the unity of the church." 

The Rev. John Allen Gano, one of the earliest disciples 
of B. W. Stone, and a lifelong personal friend, in a memo- 
rial discourse on the occasion of Mr. Stone's death, deliv- 
ered in the Cane Ridge Meeting-house, June 22, 1845, 
said : 

" The first churches planted and organized since the 
grand apostasy, with the Bible as the only creed, or church 
book, and the name ' Christian ' as the only family name, 
were organized in Kentucky in the year 1804. Of these 
Cane Ridge was the first." 

It was at this place that, on the twenty-eighth day of 
June, 1804, " The Last Will and Testament of the Spring- 
field Presbytery," as we have seen, was drawn up and 
signed by Marshall, Dunlavy, McNemar, Stone, Thomp- 
son, and Purviance, in which they declared to the church 
and the world that they were determined to take from 
that day forward the Bible as containing the standard of 
faith and rule of life to the exclusion of all human author- 
itative creeds, and the name " Christian," which they be- 
lieved to have been given to the disciples of Christ by divine 
authority, to the exclusion of all sectarian and denomina- 
tional designations. They sought peace with men, and 
union with all who believe in Jesus. 

Other similar movements — similar in aim and method — 
arose at about the same time in remote parts of the United 
States. 

The Rev. James O'Kelley was a member of the General 
Conference of the Methodist Episcopal Church in 1792. 
He made an ineffectual effort to secure a modification of 
the power of the bishops in the appointment of preachers. 
The next morning after his failure he and a number who 



30 THE DISCIPLES. [Chap. hi. 

were in sympathy with him addressed a letter to the con- 
ference announcing their withdrawal from that body. An 
effort was made to bring about a reconciliation, but in vain. 
The separation was final and irrevocable. This event is 
known in the history of the Methodist Church as " the 
O'Kelley Secession." The seceders at first took the name 
of " Republican Methodists " ; but later this name was 
repudiated, and the name " Christian " was taken as a suf- 
ficient designation. At the same time it was declared 
that no other headship than that of the Christ would be 
recognized, and that no other book of authority than the 
Bible would be received. 

Abner Jones was a member of the Regular Baptist 
Church in Hartland, Vt. " He had a peculiar travail of 
mind in regard to sectarian names and human creeds." 
In the year 1800 he gathered a church of twenty-five 
members in the town of Lyndon in the State of Vermont. 
In 1802 a church was organized in Bradford, same State, 
on the Bible alone, and in 1803 another came into exist- 
ence in Piermont, N. H. Through the influence of the 
Rev. Elias Smith, a Baptist pastor in Portsmouth, N. H., 
his church adopted the views of Mr. Jones on the subject 
of creeds and denominational names. Several other min- 
isters among the Regular Baptists, and also from the Free 
Baptists, soon rallied to this standard, and labored with 
great zeal and success, securing an acceptance of their 
views through many parts of New England and in the 
States of New York, New Jersey, and Pennsylvania. 

Thus it will be seen that in distant parts of the country 
there were movements of similar aim, spirit, and methods 
to that inaugurated in Kentucky by the dissolution of the 
" Springfield Presbytery." Their authors in their inception 
were unknown to one another. After a few years they 
obtained some knowledge of each other, and were surprised 



SUCCESS OF STOXE'S WORK. 31 

and pleased to find that they had embraced and were advo- 
cating essentially the same principles. The result was a 
union on the agreement " that the name ' Christian ' is the 
only name of distinction which we take, and by which we 
as a denomination desire to be known, and the Bible is our 
only rule of faith and practice." 

This movement proved to be so popular that in 1844 
there were said to be 1500 preachers, as many churches, 
and 325,000 communicants. About this time, however, 
their numbers were much reduced by the prevalence of 
Mr. Miller's views of the second coming of Christ, and the 
millennial reign. 

Let us now return to Kentucky, and note particularly 
the progress of the work inaugurated by the members of 
the late " Springfield Presbytery." 

There were stormy seas ahead. Their plan of peace was 
rather a tocsin of war. A resolution of those in authority 
in the Presbyterian denomination forbade the people of 
that communion to associate with the heretics in worship, 
on pain of censure, and, in certain cases, of exclusion from 
their fellowship. 

But what became of the men whose names are attached 
to " The Last Will and Testament of the Springfield Pres- 
bytery " as witnesses? 

Marshall became so fully convinced of the correctness 
of the Baptist teaching on the subject of baptism that he 
gave up the practice of infant baptism, and it was thought 
by his friends that he would unite with the Baptist denomi- 
nation. Mr. Stone wrote a letter to him on the subject of 
baptism in which he endeavored to convince him of the 
error into which he had fallen. Marshall replied with such 
force that Stone's mind was unsettled to such a degree that 
he gave up the baptism of infants, and began to immerse 
believers who desired to be baptized in that way. After 



32 THE DISCIPLES. [Chap. hi. ' 

a season Marshall returned to the Presbyterians. He was 
required by his Presbytery to visit the churches where he 
had preached his errors, renounce publicly the false doc- 
trines, and proclaim to the people pure doctrine as set 
forth in the Westminster Standards. And this he did. 

McNemar and Dunlavy joined the Shakers. Dunlavy 
lived long enough to see and lament his folly, and McNe- 
mar was expelled from the society. It is said that he too 
was convinced of his error. 

Stone and Purviance remained true to the cause of union 
on the Bible. Thompson returned to the Presbyterians. 

Having mentioned the letters which passed between 
Messrs. Marshall and Stone on the subject of baptism, it 
may be well at this point to set forth the manner in which 
immersion gained acceptance and became the practice of 
those who had agreed to be guided in their Christian life 
by no other book than the Bible. The following is Mr. 
Stone's account of the matter : 

" The brethren, elders, and deacons came together on 
the subject ; for we had agreed previously with one an- 
other to act in concert, and not to adventure on anything 
new without advice from one another. At this meeting 
we took up the matter in a brotherly spirit, and concluded 
that every brother and sister should act freely and accord- 
ing to their conviction of right, and that we should culti- 
vate the long-neglected grace of forbearance toward one 
another; they who should be immersed should not despise 
those who were not, and vice versa. Now the question 
arose, Who will baptize us? The Baptists would not 
except we united with them ; and there were no elders 
among us who had been immersed. It was finally con- 
cluded among us that if we were authorized to preach we 
were also authorized to baptize. The work then com- 
menced : the preachers baptized one another, and crowds 



IMMERSION INTRODUCED. 33 

came and were baptized. My congregations very gener- 
ally submitted to it, and it soon obtained generally ; and 
yet the pulpit was silent on the subject." 

In tracing the origin, aim, and progress of the Disciples, 
we must now cross the Atlantic and study the genesis 
and nature of an influence destined in time to affect very 
powerfully this movement in the United States in behalf 
of peace and unity among Christians, by a return in belief 
and in practice to the religion of Jesus as described in the 
New Testament. 



CHAPTER IV. 

PREPARATORY EVENTS IN EUROPE. 

Thomas Campbell was born February i, 1763, in 
County Down, Ireland. His father, Archibald Campbell, 
was in early life a Roman Catholic, but this representation 
of the Christian religion he rejected as being out of har- 
mony with the teaching of the Bible. He became a mem- 
ber of the Episcopal Church. His grandfather Campbell, 
whose name also was Thomas, was a member of the Roman 
Catholic Church. The formality of the worship in the 
Church of England, of which his father was a member, 
and the apparent want of piety in that church, led Thomas 
Campbell to the fellowship of the Covenanter and seceded 
branches of the Presbyterian Church. He became a man 
of marked piety. The consecration of Thomas Campbell 
to the service of God is thus described by Dr. Robert Rich- 
ardson in the first volume of his " Memoirs of Alexander 
Campbell " : 

" In his early youth he became the subject of deep relig- 
ious impressions, and acquired a most sincere and earnest 
love for the Scriptures. The cold formality of the Epis- 
copal ritual and the apparent want of vital piety in the 
church to which his father belonged led him to prefer the 
society of the more rigid and devotional Covenanters and 
Seceders, and to attend their religious meetings. As he 
advanced in years his religious impressions deepened. He 
began to experience great concern for his salvation, and 
the various doubts and misgivings usually presenting them- 

34 



CONVERSION OF THOMAS CAMPBELL. 35 

selves when the sense of sin is deep and the conscience 
tender pressed very heavily upon his mind. For a long 
time his distress seemed to continually increase. By ear- 
nest and diligent prayer, and the constant use of all the 
means prescribed by sympathizing and pious friends, he 
sought, apparently in vain, for those assurances of accept- 
ance and those tokens of forgiveness which were regarded 
as necessary accompaniments of a true faith, and evidence 
of ' effectual calling.' While in this state, and when his 
mental distress had reached its highest point, he was one 
day walking alone in the fields, when, in the midst of his 
prayerful anxieties and longings, he felt a divine peace 
suddenly diffuse itself throughout his soul, and the love of 
God seemed to be shed abroad in his heart as he had never 
before realized it. His doubts, anxieties, and fears were 
at once dissipated as if by enchantment. He was enabled 
to see and to trust in the merits of a crucified Christ, and 
to enjoy a divine sense of reconciliation that filled him with 
rapture and seemed to determine his destiny forever. From 
this moment he recognized himself as consecrated to God, 
and thought only how he might best appropriate his time 
and his abilities to his service." 

All men are to a considerable extent creatures of cir- 
cumstances. The influences about us in early life contrib- 
ute in no small degree to the formation of the characters 
that belong to us in the high noon and evening of life. It 
is important, therefore, in any attempt to understand the 
Campbells, Thomas and Alexander, father and son, who 
were destined to so greatly affect religious society in the 
New World, especially the movement in behalf of Chris- 
tian union, whose genesis has been given on the fore- 
going pages, to look briefly at the condition of men as 
regards the subject of religion in the portions of the world 
in which their characters, during the pliant period of their 



36 THE DISCIPLES. [Chap. iv. 

lives, received, we may assume, the most permanent im- 
pressions. 

Thomas Campbell was born, as has been said, in the 
year 1 763 ; Alexander, his son, was born also in Ireland, 
September 12, 1788. 

In 1729 four young men, students at Oxford, began to 
spend some evenings together, reading chiefly the New 
Testament in Greek. The band increased so that in 1735 
the number of names together was fourteen. All the 
members of this society were staunch churchmen. They 
scrupulously observed all the sacred days and appointed 
fasts of the church. They partook of the Lord's Supper 
every first day of the week. They spent on themselves 
only so much money as was needful for their subsistence. 
They exercised the most severe self-denial. They gave 
in charity as much as they could spare. They visited 
the sick and the poor in their homes, and prisoners in 
their places of confinement. They paid for the education 
of some poor children, and educated others themselves. 
The consecrated young men thus united and working to- 
gether were called, in derision, " The Holy Club," " Bible 
Bigots," " Bible Moths," " Sacramentarians," " Superero- 
gation Men," and " Methodists." In the writings and ser- 
mons of John Wesley from this early and small beginning 
to the close of his incomparably busy and useful life, he 
refers again and again to what he calls the primitive 
church. The idea of restoring primitive Christianity in 
faith and life dominated him from the year 1729 until 
he terminated his earthly career and entered into glory in 
1 791. This was the charm which the Moravians possessed 
for him. He thought their faith and manner of life were 
more like the belief and conduct of primitive Christians 
than anything he had seen elsewhere. 

John Wesley's work, as an itinerant, began in 1738, and 



JOHN WESLEY'S WORK. 37 

continued more than fifty years. The mere figures which 
represent his labors are almost enough to take one's breath 
away. For a man to commence at the age of thirty-six, 
and to travel 225,000 miles in the slow manner of the 
eighteenth century, preaching more than 40,000 sermons, 
some of them to congregations of 20,000 people, is an ex- 
perience in the Christian ministry which probably stands 
without a parallel in the annals of the Church of Christ. 

What was the immediate visible result? No pen can 
place on paper a complete answer to this question. It is 
easy enough to say that Mr. Wesley left a well-trained 
itinerant ministry 550 strong, a local ministry of thou- 
sands of hardly less effective workmen, and more than 
140,000 members of his societies — for it must ever be 
borne in mind that to the very last he adhered to the idea 
that his organizations did not constitute churches, nor in 
the aggregate the church, but that they were simply soci- 
eties in the church, the Church of England. The people 
of England, Ireland, and Scotland were profoundly moved 
by the ministry of John Wesley and his co-workers. 

Mr. Wesley first visited Ireland in 1 747, and he crossed 
the Irish Channel forty-two times. At Dublin there were 
more Methodists than in any other place except London. 
Some of his most efficient helpers came from Ireland. He 
loved the Irish, and the Irish were fond of him. His fare- 
well to Ireland, when he was long past eighty years of age, 
was quite an ovation. 

At this time Thomas Campbell was a young man — a 
young man of ardent piety. This mighty movement was 
gathering force and momentum before his eyes. Was he 
ignorant of it? Was he uninfluenced by it? Had it noth- 
ing to do with making him the man that he became in 
later years ? 

The condition of Mr. Campbell's own denomination in 



8 THE DISCIPLES. \Qwkv. iv. 



Scotland and Ireland must also be taken into account. He 
was a member of the Seceder branch of the Presbyterian 
Church. This denomination was the first great schism in 
the Church of Scotland — the schism of 1733. There were 
Presbyterians not a few in the north of Ireland who were 
affected more or less by the condition of the church in 
Scotland. Ministerial aid was sent in 1 742 by the Scotch 
Seceders to those of the Presbyterian faith in Ireland 
who sympathized with them. Five years later the Seceder 
Church " divided into two parties upon the question whether 
certain oaths required by the burgesses of towns, binding 
them to support ' the religion presently professed within the 
realm,' did not sanction the very abuses in the National 
Church against which the Seceders had constantly pro- 
tested. Both divisions of the Synod claimed to be the 
true church. Those who considered the oath unlawful 
came to be called Anti- Burghers, the other party being 
termed Burghers. This division spread at once through 
the churches in Scotland and Ireland, and the controversy 
was maintained with considerable bitterness for many years. 
" These two parties of Seceders continued for more than 
half a century to maintain each its separate ' testimony ' 
and its distinct organization. They were distinguished 
for the tenacity and zeal with which they maintained the 
ground they had respectively assumed, for the strictness 
of their religious life, and for the rigidity of their discipline. 
That hatred of prelacy which prevailed among them in 
common with all Presbyterian parties was at first intense, 
. . . but it became gradually softened down, and after the 
lapse of thirty or forty years gave place to the milder spirit 
of toleration. But the disposition to confound matters of 
opinion and questions of expediency with the things of 
faith and conscience still continued to display its power; 
and in 1795 a question arose among the Burghers as to 



BURGHERS AND ANTI-BURGHERS. 39 

the power of civil magistrates in religion, as asserted in the 
thirty-third chapter of the Westminster Confession, and 
also in regard to the perpetual obligation of the ' Solemn 
League and Covenant.' This controversy had the usual 
effect to subdivide them into two parties, distinguished 
from each other as the ' Original ' or ' Old Light Burghers,' 
and the ' New Light Burghers.' About the same period 
this controversy prevailed also among the Anti-Burghers, 
the ' Old Light ' party being headed by Archibald Bruce, 
Thomas Campbell's former teacher of theology, who, with 
some other ministers, organized, in August, 1806, a new 
Presbytery, called the Constitutional Associate Presbytery. 

" There were thus at this time no less than four different 
bodies of Seceders, each adhering to its own 'testimony,' 
but all professing to adopt the Westminster Confession. In 
addition, there were not wanting various minor defections 
of those who, during the heated discussions of Synods and 
Assemblies, flew off like sparks from the iron heated in the 
forge. 

" Schooled amidst such schisms in his own denomina- 
tion, and harassed by the triviality of the differences by 
which they were maintained, it is natural to suppose that 
one of so catholic a spirit as Thomas Campbell conceived 
the greatest antipathy to party spirit in all its workings 
and manifestations." 

The same and other similar influences were at work on 
Alexander Campbell to cause him to become a zealous ad- 
vocate for the union of such as believe in the Lord Jesus. 

When he was in the seventeenth year of his age he saw 
the futile effort of his father to bring about a union between 
the Burghers and Anti-Burghers in Ireland. In 1804 a 
report with propositions for union was prepared by Thomas 
Campt>ell and presented to the Synod at Belfast. In March, 
1805, a meeting of representatives of the two parties was 



40 THE DISCIPLES. [Chap. .iv. 

held with an apparently unanimous desire for union. The 
General Associate Synod of Scotland, however, dissented, 
and the measure failed. Of this Alexander Campbell was 
cognizant. In 1806 an application was made by the Pro- 
vincial Synod of Ireland to the Synod of Scotland, request- 
ing them to consider the expediency of permitting the 
Presbyterians in Ireland to transact their business without 
subordination to the Scottish Synod. Thomas Campbell 
w r as delegated to bring this subject to the attention of the 
General Associate Synod of Scotland? Thomas Campbell 
presented the case to the Synod, which met in Glasgow. 
In this movement in behalf of union Alexander Campbell 
was in thorough sympathy with his father. The failure 
produced on his mind a deep and lasting impression. 

When Alexander was a student in Glasgow, in 1808-09, 
a gentleman said to him : 

" I listened to your father in our General Assembly in 
this city, pleading for a union between the Burghers and 
Anti-Burghers. But, sir, while in my opinion he out- 
argued them, they outvoted him." 

The influences to which Alexander Campbell was sub- 
ject during his youth were such as naturally and almost of 
necessity to increase his reverence for the Bible as the 
only infallibly correct guide in all matters affecting the life 
of the soul, to weaken the force of inherited prejudices, if 
he had any, and to deepen his conviction that the exist- 
ence of organized and antagonistic parties in the Church 
of Christ was one of the most serious hindrances to the 
conversion of the world. 

Thomas Campbell's health became so impaired that his 
physician enjoined a sea- voyage. He arrived in the United 
States about the 1st of June, 1807. He was so pleased 
with the country that he determined to remain in the New 
World. His family, under the care of Alexander, sailed 



ALEXANDER CAMPBELL AS A REFORMER. 41 

from Londonderry for their new home the first day of 
October, 1808. After about a week, during which the 
vessel made but little progress, a violent storm came up, 
during the prevalence of which she was dashed against a 
sunken rock. The escape of the passengers was almost 
miraculous. They were cast on the island named Islay, 
one of the Hebrides. This wreck seemed at first to 
involve an entire failure of the well-matured plans of the 
Campbell family. But this apparent misfortune became, 
under God, an important means of still further preparing 
Alexander for the work before him. The voyage must, it 
was seen, for the present be postponed. It was soon de- 
termined during the period of waiting to go to Glasgow, 
where Alexander could employ the time profitably with 
studies in the University, in which his father had received 
his scholastic training. Three hundred days were spent in 
Scotland — days of great importance in fitting Alexander 
Campbell for the work in which with tireless zeal and a 
holy enthusiasm he continued until the infirmities of age 
rendered him incapable of using his eloquent tongue and 
facile pen. 

Aside from the impressions made on him by the faculty 
of the University of Glasgow must be reckoned the influ- 
ences of certain friends outside with whom he came in 
contact. Dr. Richardson, Alexander Campbell's chosen 
biographer, says that " Mr. Campbell received his first 
impulse as a reformer" during his sojourn in Glasgow, 
and as a result of personal association with the gentlemen 
to whom allusion is here made. 

The first man, it seems, with whom he met was the 
Rev. Greville Ewing, a cultivated, liberal-minded Christian 
gentleman, who introduced the young man to the profes- 
sors, and at whose house he was a frequent and always 
welcome guest. Mr. Ewing was highly esteemed by the 



42 THE DISCIPLES. [Chap. iv. 

brothers Robert and James Alexander Haldane. The 
Haldanes were men of wealth and social position, destined 
for the East India trade ; but becoming much interested in 
the Christian religion, they gave themselves, their fortunes, 
their social position, everything, with a consuming zeal, to 
the dissemination of its truths and principles. 

Mr. Robert Haldane was in sympathy with William 
Carey, " the consecrated cobbler," in his missionary work 
in India. James was in this, as in all things relating to the 
extension of the Messiah's reign, in full accord with Robert. 
It was their purpose to inaugurate a permanent and far- 
reaching work in Bengal. Robert Haldane proposed to 
go out to the work in person, carrying with him three min- 
isterial coadjutors — the Rev. David Bogue,.the Rev. Grev- 
ille Ewing, and the Rev. William Innes. A printer was 
also engaged, and it was the purpose of Mr. Haldane to 
support a well-equipped printing- establishment, so that 
the Word would be proclaimed to the millions in India, 
especially in Bengal, by the press as well as by the voice. 
Others were also to have gone out — such was the plan — 
as catechists, city missionaries, and school-teachers. But 
this comprehensive scheme came to nothing by reason 
of the determined opposition of the East India Company. 
Mr. Robert Haldane proposed to assume the entire finan- 
cial responsibility of this great missionary enterprise. After 
its failure Mr. Haldane turned his attention to the evan- 
gelization of Scotland with such zeal and liberality that 
before Alexander Campbell went to Glasgow he had ex- 
pended almost $300,000 in home evangelization. He also 
thought to evangelize Africa, by having boys and girls 
of promise brought from the Dark Continent to be in- 
tellectually trained, to be educated also in the faith of the 
gospel, and in the good customs of our civilization ; after 
which they were to be sent back to their native land to 



THE HALDANES. 43 

educate and Christianize others. Mr. Haldane pledged 
seven thousand pounds sterling for this purpose. He edu- 
cated about three hundred young men for the ministry, 
and erected large buildings for public worship in the prin- 
cipal cities of Scotland. He also organized a theological 
seminary in Paris. At the beginning of their benevolent 
career the Haldanes were members of the Church of Scot- 
land, but they left that communion and became independ- 
ent, attempting to conform, alone, always, and in all things, 
to the teaching of the New Testament. They afterward 
identified themselves pretty fully with the great Baptist 
family, agreeing with the Baptists particularly as to the 
subjects and form of baptism, and the independency of the 
individual churches. James Alexander Haldane became 
pastor of an independent church in the city of Edinburgh 
in 1 799, in which office he continued, without salary, more 
than fifty years. There can be no doubt that Alexander 
Campbell was influenced by these men during his sojourn 
in Scotland. He himself said, in a letter, in 1835 : 

" I am greatly indebted to all the Reformers, from Mar- 
tin Luther down to John Wesley. I could not enumerate 
or particularize the individuals, living and dead, who have 
assisted in forming my mind. I am in some way indebted 
to some person or other for every idea I have on every 
subject. When I begin to think of my debt of thought, I 
see an immense crowd of claimants. . . . 

" If all the Hebrew, Greek, Roman, Persian, French, 
English, Irish, Scotch, and American teachers and authors 
were to demand their own from me, I do not know that I 
would have two mites to buy incense to offer upon the 
altar of my genius of originality for the honors vouchsafed 
to me." 



CHAPTER V. 



THE CAMPBELLS IN AMERICA. 



IMMEDIATELY on the arrival of Thomas Campbell in 
the United States, he was cordially received by his Pres- 
byterian brethren, and found employment, as a Christian 
minister, in the Presbytery of Chartiers in western Penn- 
sylvania. The country in which he wrought was sparsely 
settled, and it was therefore but seldom- that ministerial 
services and public worship were enjoyed by the represent- 
atives of the various denominations which, having floated 
off from the Old World upon the tide of emigration, 
had been thrown together in these new settlements in 
this western world. As a communion season approached, 
Mr. Campbell's sympathies were aroused by the spiritually 
destitute condition of some in the vicinity of his labors 
who belonged to other branches of the Presbyterian fam- 
ily, and who had not for a long time enjoyed an oppor- 
tunity of partaking of the Lord's Supper, so that he felt it 
to be his duty, in his preparation sermon, to lament the 
existing divisions, and to suggest that all his pious hearers 
who felt disposed and duly prepared should, without refer- 
ence to denominational differences, enjoy the approaching 
communion. This furnished a basis for formal charges 
against Thomas Campbell before the Presbytery of which 
he was a member. When the trial came on the accused 
did not fail to reiterate his oft-expressed convictions as to 
the manifold evils of sectarianism, and to bear testimony in 
favor of a more fraternal and Christ-like spirit. His appeal 

44 



VI/E HERESY TRIAL. 45 

was to the Bible. He maintained that his conduct was 
in accord with the teaching and spirit of the One Book, 
which contains all things necessary to salvation. But his 
earnest lament and tender words in behalf of Christian 
liberty and fraternity were in vain. The court found him 
so far guilty as to deserve censure. From this decision 
an appeal was made to the Associate Synod of North 
America. When the case was called before this superior 
court Mr. Campbell delivered the following address : 

" Honored brethren : Before you come to a final issue 
in the present business, let me' entreat you to pause a 
moment and seriously consider the following things : 

" To refuse any one his just privilege, is it not to op- 
press and injure? In proportion to the magnitude and 
importance of the privilege withheld, is not the injustice 
done in withholding it to be estimated? If so, how great 
the injustice, how greatly aggravated the injury will ap- 
pear, to thrust out from communion a Christian brother, a 
fellow-minister, for saying and doing none other things 
than those which our divine Lord and his holy apostles 
have taught and enjoined to be spoken and done by his 
ministering servants, and to be received and observed by 
all his people! Or have I, in any instance, proposed to 
say or do otherwise ? If I have I shall be heartily thankful 
to any brother that shall point it out, and upon his so do- 
ing shall as heartily and thankfully relinquish it. Let none 
think that by so saying I entertain the vain presumption 
of being infallible. So far am I from this that I dare not 
venture to trust my own understanding so far as to take 
upon me to teach anything as a matter of faith or duty 
but what is already expressly taught and enjoined by 
divine authority ; and I hope it is no presumption to be- 
lieve that saying and doing the very same things that are 
said and done before our eyes on the sacred page is infal- 



4 6 



THE DISCIPLES. 



[Chap. v. 



libly right, as well as all-sufficient for the edification of the 
church, whose duty and perfection it is to be in all things 
conformed to the original Standard. It is therefore be- 
cause I have no confidence, either in my own infallibility or 
in that of others, that I absolutely refuse, as inadmissible 
and schismatic, the introduction of human opinions and 
human inventions into the faith and worship of the church. 
Is it, therefore, because I plead the cause of the Scriptural 
and apostolic worship of the church, in opposition to the 
various errors and schisms which have so awfully corrupted 
and divided it, that the brethren of the union should feel it 
difficult to admit me as their fellow-laborer in that blessed 
work? I sincerely rejoice with them in what they have 
done in that way ; but still, all is not done ; and surely 
they can have no objection to go further. Nor do I pre- 
sume to. dictate to them, nor to others, as to how they 
should proceed for the glorious purpose of promoting the 
unity and purity of the church; but only beg leave, for 
my own part, to walk upon such pure and peaceable ground 
that I may have nothing to do with human controversy, 
about the right or wrong side of any opinion whatsoever, 
by simply acquiescing in what is written, as quite sufficient 
for every purpose of faith and duty, and thereby to influ- 
ence as manj r as possible to depart from human contro- 
versy, to betake themselves to the Scriptures, and in so 
doing to the study and practice of faith, holiness, and love. 
" And all this without any intention on my part to judge 
or despise my Christian brethren who may not see with 
my eyes in these things, which to me appear indispensably 
necessary to promote and secure the unity, peace, and 
purity of the church. Say, brethren, what is my offense, 
that I should be thrust out from the heritage of the Lord, 
or from serving him in that good work to which he has 
been graciously pleased to call me ? For what error or im- 



THOMAS CAMPBELL'S DEFENCE. 47 

morality ought I to be rejected, except it be that I refuse 
to acknowledge as obligatory upon myself, or to impose 
upon others, anything as of divine obligation for which I 
cannot produce as ' thus saith the Lord ' ? This I am sure 
I can do while I keep by his own Word ; but not quite so 
sure when I substitute my own meaning or opinion or that 
of others instead thereof. 

" Surely, brethren, from my steadfast adherence to the 
divine Standard ; my absolute and entire rejection of hu- 
man authority in matters of religion ; -my professed and 
sincere willingness to walk in all good understanding, com- 
munion, and fellowship with sincere and humble Christian 
brethren who may not see with me in these things ; and, 
permit me to add, my sincere desire to unite with you in 
carrying forward that blessed work in which you have set 
out, and from which you take your name — you will do me 
the justice to believe that if I did not sincerely desire a 
union w T ith you I would not have once and again made 
application for that purpose. A union not merely nomi- 
nal, but hearty and confidential, founded upon certain and 
established principles ; and this, if I mistake not, is firmly 
laid on both sides. Your Standard informs me of your 
views of truth and duty, and my declarations give you 
precisely the same advantage. You are willing to be tried 
in all matters by your Standard, according to your printed 
declaration ; I am willing to be tried in all matters by my 
Standard, according to my written declaration. You can 
labor under no difficulty about my preaching and practic- 
ing whatever is expressly enjoined in the divine Standard, 
as generally defined in my ' Declaration,' and although I 
have not the same clearness about everything contained 
in your Standard, yet where I cannot see, believing you 
to be sincere and conscientious servants of the same great 
and gracious Master who freely pardons his willing and 



4 8 



THE DISCIPLES. 



[Chap. v. 



obedient servants their ten thousand talents of shortcom- 
ings, I am, therefore, through his grace, ready to forbear 
with you ; at the same time hoping that you possess the 
same gracious spirit, and therefore will not reject me for 
the lack of those fifty forms which might probably bring 
me up to your measure, and to which, if necessary, I also 
through grace may yet attain, for I have not set myself 
down as perfect" 

After the reading of this paper and the hearing of the 
case by the Synod, it was decided that there were such 
informalities in the proceedings of the Presbytery as to 
afford sufficient reason to the Synod to set aside their judg- 
ment and decision, and to release Mr. Campbell from cen- 
sure. (Richardson's "Memoirs of Alexander Campbell," 
vol. i., pp. 222-229.) 

It is evident that Thomas Campbell had no desire to 
separate himself from the fellowship of this church, For 
many of the ministers, and for the people generally, he 
cherished sentiments of Christian affection ; but more and 
more it became apparent that an amicable adjustment of 
the differences between him and his brethren was im- 
possible, and that a separation was inevitable. The feeling 
against Mr. Campbell on account of his liberal spirit and 
principles was greater than he was able to resist. He ac- 
cordingly presented to the Synod a formal renunciation of 
its authority, announcing that he abandoned all ministerial 
connection with it, and would thenceforth hold himself 
utterly unaffected by its decisions. 

These proceedings and this step antedated the arrival 
of his son Alexander and the family in the early autumn 
of 1809. Alexander, when he heard the story, was in en- 
tire accord with his father, and greatly rejoiced when his 
father told him that for some time he had been preaching 
to audiences made up of individuals entertaining different 






PROPOSITIONS OF THE CHRISTIAN ASSOCIATION 49 

conceptions of the gospel — men who were willing to give 
attention to overtures for Christian union on the basis of 
the Bible alone. 

In due time these persons were united in an organiza- 
tion called "The Christian Association of Washington, Pa." 

That all might understand its purpose and method, this 
association published an elaborate " Declaration and Ad- 
dress." This document is too verbose to find a place in 
full in this story. It was a carefully prepared and most 
significant paper. It contained the seeds of coming fruit, 
nor is the end yet. This paper, prepared by Thomas 
Campbell, as time goes on is seen to contain a far-reach- 
ing wisdom of which its scholarly and pious author had 
no adequate conception. This was the second document 
which was given to the public in the beginning of the 
communion known as Disciples of Christ. The first was 
the publication made by Stone and his friends in Ken- 
tucky, five or six years before. We can only pause, at 
this point in our progress, to read the following propo- 
sitions, containing the substance of the " Declaration and 
Address " : 

" Proposition I. That the Church of Christ upon earth 
is essentially, intentionally, and constitutionally one ; con- 
sisting of all those in every place that profess their faith 
in Christ and obedience to him in all things according to 
the Scriptures, and that manifest the same by their tempers 
and conduct, and of none else ; as none else can truly and 
properly be called Christians. 

" Proposition II. That although the Church of Christ 
upon earth must necessarily exist in particular and distinct 
societies, locally separate one from another, yet there 
ought to be no schisms, no uncharitable divisions among 
them. They ought to receive each other, as Christ Jesus 
hath also received them, to the glory of God. And for 



5o 



THE DISCIPLES. 



[Chap. v. 



this purpose they ought all to walk by the same rule, to 
mind and speak the same thing, and to be perfectly joined 
together in the same mind and in the same judgment. 

" PROPOSITION III. That in order to this, nothing ought 
to be inculcated upon Christians as articles of faith, nor 
required of them as terms of communion, but what is ex- 
pressly taught and enjoined upon them in the Word of 
God. Nor ought anything to be admitted as of divine 
obligation in their church constitution and managements 
but what is expressly enjoined by the authority of our 
Lord Jesus Christ and his apostles upon the New Tes- 
tament Church, either in express terms or by approved 
precedent. 

" Proposition IV. That although the Scriptures of the 
Old and New Testaments are irreparably connected, mak- 
ing together but one perfect and entire revelation of the 
divine will, for the edification and salvation of the church, 
and therefore in that respect cannot be separated ; yet as 
to what directly and properly belongs to their immediate 
object, the New Testament is as perfect a constitution for 
the worship, discipline, and government of the New Testa- 
ment Church, and as perfect a rule for the particular duties 
of its members, as the Old Testament was for the worship, 
discipline, and government of the Old Testament Church 
and the particular duties of its members. 

" PROPOSITION V. That with respect to the commands 
and ordinances of our Lord Jesus Christ, where the Script- 
ures are silent as to the express time or manner of per- 
formance, if any such there be, no human authority has 
power to interfere in order to supply the supposed defi- 
ciency by making laws for the church ; nor can anything 
more be required of Christians in such cases, but only that 
they so observe these commands and ordinances as will 
evidently answer the declared and obvious end of their in- 



PROPOSITIONS OF THE CHRISTIAN ASSOCIATION. 51 

stitution. Much less has any human authority power to 
impose new commands or ordinances upon the church 
which our Lord Jesus Christ has not enjoined. Nothing 
ought to be received into the faith or worship of the church, 
or be made a term of communion among Christians, that 
is not as old as the New Testament. 

" Proposition VI. That although inferences and de- 
ductions from Scripture promises, when fairly inferred, 
may be truly called the doctrine of God's holy Word, yet 
are they not formally binding upon the consciences of 
Christians further than they perceive the connection, and 
evidently see that they are so ; for their faith must not 
stand in the wisdom of men, but in the power and veracity 
of God. Therefore, no such deductions can be made terms 
of communion, but do properly belong to the after and 
progressive edification of the church. Hence, it is evident 
that no such deductions or inferential truths ought to have 
any place in the church's Confession. 

" Proposition VII. That although doctrinal exhibi- 
tions of the great system of divine truths and defensive 
testimonies in opposition to the prevailing errors be highly 
expedient, and the more full and explicit they be for those 
purposes the better ; yet, as these must be in a great mea- 
sure the effect of human reasoning, and of course must 
contain many inferential truths, they ought not to be made 
terms of Christian communion ; unless we suppose, what 
is contrary to fact, that none have the right to the com- 
munion of the church but such as possess a very clear 
and decisive judgment, or are come to a very high degree 
of doctrinal information ; whereas the church from the 
beginning did, and ever will, consist of little children and 
young men as well as fathers. 

" PROPOSITION VIII. That it is not necessary that per- 
sons should have a particular knowledge or distinct appre- 



52 



THE DISCIPLES. 



[Chap. v. 



hension of all divinely revealed truths in order to entitle 
them to a place in the church ; neither should they, for 
this purpose, be required to make a profession more ex- 
tensive than their knowledge ; but that, on the contrary, 
their having a due measure of Scriptural self-knowledge 
respecting their lost and perishing condition by nature and 
practice, and of the way of salvation through Jesus Christ, 
accompanied with a profession of their faith in and obe- 
dience to him in all things according to his Word, is all 
that is absolutely necessary to qualify them for admission 
into his church. 

" Proposition IX. That all that are enabled through 
grace to make such a profession, and to manifest the re- 
ality of it in their tempers and conduct, should consider 
each other as the precious saints of God, should love each 
other as brethren, children of the same family and father, 
temples of the same Spirit, members of the same body, 
subjects of the same grace, objects of the same divine love, 
bought with the same price, and joint-heirs of the same in- 
heritance. Whom God hath thus joined together no man 
should dare to put asunder. 

" PROPOSITION X. That division among Christians is a 
horrid evil fraught with many evils. It is antichristian, 
as it destroys the visible unity of the body of Christ; as if 
he were divided against himself, excluding and excom- 
municating a part of himself. It is antiscriptural, as being 
strictly prohibited by his sovereign authority ; a direct 
violation of his express command. It is antinatural, as 
it excites Christians to contemn, to hate, and oppose one 
another, who are bound by the highest and most endear- 
ing obligations to love each other as brethren, even as 
Christ loved them. In a word, it is productive of confu- 
sion and of every evil work. 

" Proposition XL That (in some instances) a partial 



PROPOSITIONS OF THE CHRISTIAN ASSOCIATION. 53 

neglect of the expressly revealed will of God, and (in 
others) an assumed authority for making the approbation 
of human opinions and human inventions a term of com- 
munion, by introducing them into the constitution, faith, 
or worship of the church, are, and have been, the imme- 
diate, obvious, and universally acknowledged causes of all 
the corruptions and divisions that ever have taken place 
in the Church of God. 

" PROPOSITION XII. That all that is necessary to the 
highest state of perfection and purity of the church upon 
earth is : first, that none be received as members but such 
as, having that due measure of Scriptural self-knowledge 
described above, do profess their faith in Christ and obe- 
dience to him in all things according to the Scriptures ; 
nor, secondly, that any be retained in her communion 
longer than they continue to manifest the reality of their 
profession by their temper and conduct; thirdly, that 
her ministers, duly and Scripturally qualified, inculcate 
none other things than those very articles of faith and 
holiness expressly revealed and enjoined in the Word of 
God ; lastly, that in all their administrations they keep 
close by the observance of all divine ordinances, after the 
example of the primitive church, without any additions 
whatsoever of human opinions or inventions of men. 

" PROPOSITION XIII. Lastly, that if any circumstantials 
indispensably necessary to the observance of divine ordi- 
nances be not found upon the page of express revelation, 
such, and such only, as are absolutely necessary for this 
purpose should be adopted under the title of human ex- 
pedients, without any pretense to a more sacred origin, so 
that any subsequent alteration or difference in the ob- 
servance of these things might produce no contention nor 
division in the church." 

This document in full, from beginning to end, exhibits 



54 THE DISCIPLES. [Chap. v. 

a beautiful spirit. It is an earnest appeal to evangelical 
believers to come together in aggressive Christian work, by 
a return in faith, in ordinance, and in life to the religion of 
Christ as described on the pages of the New Testament. 
The closing paragraph of the " Declaration and Address " 
reads as follows : 

" May the Lord soon open the eyes of his people to see 
things in their true light, and excite them to come out of 
their wilderness condition, out of this Babel of confusion, 
leaning upon their Beloved, and embracing each other in 
him, holding fast ' the unity of the Spirit in the bond of 
peace.' This gracious unity and unanimity in Jesus would 
afford the best external evidence of their union with him, 
and of their joint interest in the Father's love. ' By this 
shall all men know that ye are my disciples,' says he, 'if 
you have love one to another.' And, 'This is my com- 
mandment, that ye love one another as I have loved you.' 
And again, ' Holy Father, keep through thine own name 
those whom thou hast given me, that they may be one, as 
we are,' even 'all that shall believe in me; that they all 
may be one, as thou, Father, art in me and I in thee, that 
they also may be one in us : that the world may believe 
that thou hast sent me. And the glory which thou gavest 
me I have given them ; that they may be one, even as we 
are one : I in them, and thou in me, that they may be 
made perfect in one ; and that the world may know that 
thou hast loved me.' May the Lord hasten it in his time. 
Farewell. 

" Peace be with all them that love our Lord Jesus Christ 
in sincerity. Amen." 

The spirit manifested in the above quotations, a spirit 
of tenderness, gentleness, and affection, is exhaled by the 
entire document from beginning to end. 

To guard against misunderstandings and consequent 



THE PRACTICAL QUESTION. 55 

misrepresentations, the " Declaration and Address" was 
followed by an explanation called an " Appendix." In 
the " Appendix " the following language is employed : 

" We beg leave to assure our brethren that we have no 
intention to interfere, either directly or indirectly, with the 
peace and order of the settled churches by directing any 
ministerial assistance with which the Lord may please to 
favor us to make inroads upon such ; or by endeavoring 
to erect churches out of churches, to distract and divide 
congregations." They express, however, a " desire to be 
instrumental in erecting as many churches as possible 
throughout the desolate places of God's heritage," on the 
one divine foundation, " being well persuaded that every 
such erection will not only in the issue prove an accession 
to the general cause " of Christian union on New Testa- 
ment principles, " but will also, in the meantime, be a step 
toward " this grand consummation, " and, of course, will 
reap the first-fruits of that blissful harvest that will fill the 
face of the world with fruit." 

Alexander Campbell said, in 1 861, of this " Declaration 
and Address " that it " contains what may be called the 
embryo, or the rudiments, of a great and rapidly increas- 
ing community. It virtually contains the elements of a 
great movement of vital interest to every citizen of Christ's 
kingdom. The author of it, and those who concurred with 
him in the views and propositions developed in it, did not, 
indeed could not, comprehend all its influence and bear- 
ings upon the nominal and formal profession of what is 
grossly called ' Protestant Christendom.' " 

One of the first practical questions that came up as a 
result of the adoption by the Washington Association of 
the " Declaration and Address " related to the Scriptural 
subject of Christian baptism. Alexander Campbell says 
that on reading the proof-sheets of this now historic docu- 



56 



THE DISCIPLES. 



[Chap. v. 



ment immediately after his arrival in Washington, Pa., in 
the autumn of 1809, he remarked to its author: 

" Then, sir, you must abandon and give up infant bap- 
tism and some other practices for which, it seems to me, 
you cannot produce an express precept or an express ex- 
ample in any book of the Christian Scriptures." 

To which Thomas Campbell, after a pause, replied : 
" To the law and to the testimony we make our appeal. 
If not found therein we must, of course, abandon it. But," 
he added, " we could not unchurch ourselves now, and go 
out into the world and then turn back again and enter the 
church merely for the sake of form or decorum." 



CHAPTER VI. 

CONNECTION WITH THE BAPTISTS. 

So large an amount of space has been given to the 
Christian Association of Washington, Pa., to the "Decla- 
ration and Address," and to the " Appendix," because of 
their importance in coming to a correct understanding as 
to the origin and aim of the Disciples of Christ. There 
is no other single document in existence which states so 
fully, so clearly, and so authoritatively the intention of 
the Disciples in the very beginning of their existence as 
the " Declaration and Address " with the accompanying 
"Appendix." 

After two or three years Thomas Campbell became dis- 
satisfied because the work for which the Christian Asso- 
ciation had been organized did not progress as rapidly as 
he desired. His proposition looking toward a union of 
evangelical believers seemed in a large degree to have 
fallen on dull ears. The favorable responses to his kindly 
overtures were few. No societies were organized auxiliary 
to the society in Washington, as was contemplated. The 
association itself was gradually assuming a character differ- 
ent from that which was in the minds of its organizers. It 
was expressly stipulated in the "Declaration and Address" 
that " this society by no means considers itself a church, 
nor does at all assume to itself the power peculiar to such 
a society ; nor do the members, as such, consider them- 
selves as standing connected in that relation ; nor as at all 

57 



58 



THE DISCIPLES. 



[Chap. vi. 



associated for the peculiar purposes of church association ; 
but merely as voluntary advocates of church reformation." 
But under the ministry of himself and of his son Alexan- 
der, the Christian Association of Washington seemed to 
be gradually taking the position of a distinct ecclesiastical 
body. With this tendency they were displeased. The 
thought that they should be the agents in bringing into 
existence another denomination was most abhorrent to 
their minds. There were already too many religious de- 
nominations. Their purpose was the ultimate destruction 
of denominationalism in the Church of Christ. To avoid 
what now began to seem to be almost inevitable, the 
Campbells were willing to adopt any measures which were 
consistent with the clearly defined principles of the New 
Testament. It was at this juncture that the principal in 
this movement was invited by ministers and members to 
identify himself and the association with the Presbyterian 
Church. This, however, was not practical. The Associa- 
tion had no thought of surrendering its identity or its aims. 
It only desired to continue its labors as a society for the 
promotion of Christian union under the auspices and with 
the approval of the Presbyterian Church, and thus avoid 
the organization of a new denomination. 

Dr. Richardson says (" Memoirs of Alexander Camp- 
bell," vol. i., p. 330) that " the society must obtain admis- 
sion into some regularly organized religious body, or be 
itself compelled to change its attitude and resolve itself 
into an independent church — an alternative which Thomas 
Campbell particularly desired to avoid. It was this very 
dread of the ultimate formation of a new religious body 
that caused him to overlook the absurdity of expecting 
that any sect would receive him and the society he repre- 
sented on the terms proposed. For a party to have ad- 
mitted into its bosom those who were avowedly bent on 



PEACE DESIRED. 59 

the destruction of partyism would, of course, have been 
perfectly suicidal." 

The origin of the Disciples of Christ is represented in 
this narrative as a Christian union movement, as a move- 
ment in the interest of love and peace among believers; 
but there is a general opinion, or seems to be, that the 
characteristics of the Disciples are in direct opposition, 
so far as their relation to other Christians is concerned, 
to this pleasant and altogether fascinating representation. 
What is the explanation? 

The Synod of Pittsburg, to which Thomas Campbell 
applied for admission with his Christian Association, by 
its action in the case initiated a most unpleasant contro- 
versy, which continued, almost without interruption, for a 
sufficient length of time to give the Disciples the reputa- 
tion here named. It is easy to see, from the records of 
the Synod, that the position and aim of Thomas Campbell 
were greatly misunderstood, and consequently misrepre- 
sented. The very thing that he was doing his utmost to 
avoid was one of the things charged upon him and the 
Christian Association of Washington — the promotion of 
division among the people of God.. The work in which he 
was engaged was characterized as " baleful " and " destruct- 
ive " — not pleasant epithets, it must be confessed. He 
was even accused of " declaring that the administration of 
baptism to infants is not authorized by Scriptural precept 
or example, and" is a matter of indifference." Mr. Camp- 
bell at once " denied having said that infant baptism was a 
matter of indifference." The advocates of reformation and 
union were compelled, by misrepresentations, for the time 
to stand before the world in the attitude of belligerents. 

As to the peaceable purposes of the Campbells, the 
chosen biographer of the younger, Dr. Robert Richardson, 
says that " among the numerous discourses which Alex- 



6o THE DISCIPLES. [Chap. vi. 

ander Campbell delivered during the early years of his 
ministry, and of which he preserved skeletons and notes 
sufficient to make an interesting volume, none are to be 
found of a partisan or disputatious character, and none of 
them are directed against existing denominations." . 

Many years afterward, in the " Millennial Harbinger," 
of which he was editor, Alexander Campbell counseled 
preachers of the gospel to avoid controversy in the pulpit. 
He himself became a polemic from necessity, not as a 
matter of choice ; and as long as he lived and was able to 
preach, his selection of topics and the general character of 
his discourses was in harmony with the beginning of his 
ministry. 

Circumstances, such as have been here in brief placed 
before the reader, at length compelled the members of the 
Christian Association to organize themselves into an inde- 
pendent Church of Christ " in order to carry out for them- 
selves the duties and obligations enjoined on them in the 
Scriptures." The time of this organization was May 4, 
1 8 10. The Lord's Supper was duly observed on the fol- 
lowing day. From almost the beginning of the organiza- 
tion the Lord's table was spread every Lord's day. Weekly 
communion was seen to have the sanction of the New 
Testament Scriptures, by these reformers, before they un- 
derstood that the same writings require in the administra- 
tion of the ordinance of baptism the immersion in water, 
in the name of the Lord, of believing, penitent souls. 
Gradually they saw this teaching, which, when they saw, 
they practiced. They started out to follow as closely as 
possible the teaching of the Holy Spirit in the sacred writ- 
ings, and this they did with a steadfast devotion nothing 
below the sublime. 

The congregation organized by the Campbells and their 
associates, May 4, 18 10, was called " The First Church of 



THE QUESTION OE BAPTISM. 6 1 

the Christian Association of Washington, meeting at Cross 
Roads and Brush Run, Washington County, Pa." 

A most important and altogether unexpected change 
was just before this little congregation of devoted men and 
women. The members had committed themselves wholly 
to the teachings of the Holy Spirit in the New Testament. 
They were determined to believe and do all things en- 
joined on men under the gracious administration of the 
Lord Jesus in his own book. 

When reading the " Declaration and Address " in 1809, 
Alexander Campbell called the attention of his father to 
the fact that the principles therein announced required the 
abandonment of infant baptism, since there could not be 
found in the Christian Scriptures " an express precept or 
an example " authorizing the baptism of babes. A little 
later he engaged in a friendly private discussion with the 
Rev. Mr. Riddle, a minister of the Associate Reformed 
Church, in regard to the principles of the " Declaration 
and Address," in which Mr. Riddle admitted that there is 
no direct authority in sacred Scripture for infant baptism. 
This admission led Alexander Campbell to determine that 
he would make an effort to settle in his own mind and for 
at least his own satisfaction the teaching of the New Testa- 
ment on the subject. Up to the time of entering on this 
investigation de novo, Mr. Campbell occupied a position on 
the whole question of baptism well expressed in his own 
way in the following words : 

" As I am sure that it is unscriptural to make this mat- 
ter a term of communion, I let it slip. I wish to think and 
let think on these matters." (" Memoirs of Alexander 
Campbell," by Richardson, vol. i., p. 392.) 

But he now determined to abandon all uninspired author- 
ities and apply himself diligently and prayerfully to a care- 
ful study of Jesus and his apostles, that he might learn 



62 THE DISCIPLES. [Chai\ VI. 

from them alone what baptism is, and for whom. Thomas 
Campbell had already immersed three members of the 
Christian Association. There seems to have been no doubt 
in the minds of the Campbells and their associates that an 
immersion of believers in the name of the Lord Jesus was a 
legitimate form of Christian baptism. The question began 
to be, Can we innocently omit the baptism of believers? 
The immediate result of the investigation was that on the 
twelfth day of June, 1812, Alexander Campbell and his 
wife, Thomas Campbell and his wife, Miss Dorothea Camp- 
bell, and Mr. and Mrs. James Hanen were immersed by 
Elder Mathias Luce, of the Baptist denomination. Thomas 
Campbell, before going into the water, delivered a lengthy 
address, in which he set forth in detail the steps by which 
he had reached a position in favor of the immersion of be- 
lievers as alone the act of Christian baptism. Alexander 
delivered an elaborate address on the same subject. The 
services continued through seven hours! At the next 
meeting of the church thirteen other members expressed 
a desire to be immersed. They were, therefore, baptized 
on a simple confession of faith in Jesus as the Son of 
God. 

By faith in Christ was meant such a reception of the 
testimony concerning the Messianic claims of the Son of 
Mary as led to the belief that he is the Son of God, and 
the Saviour of lost men; and this again to a simple, un- 
reserved, hearty trust in him as willing to save sinners. 
Paul said, " I know him whom I have believed, and I am 
persuaded that he is able to guard that which I have com- 
mitted to him against that day." This is saving faith. 
" The faith that saves is a believing on or into Christ ; a 
receiving Christ himself; a trusting in Christ, in all the 
grandeur of his personal character, and in all the glory of 
his official relations as Prophet, Priest, and King." "The 



THE NATURE OE FAITH. 63 

question, therefore, in regard to faith was not in the be- 
ginning " of the Christian religion, "What do you be- 
lieve? but, hi whom do you believe?" " It was the ques- 
tion addressed by Christ himself to one who sought to 
know the truth: ' Dost thou believe on the Son of God?' 
And the answer was, ' Who is he, Lord, that I may believe 
on him? ' " Alexander Campbell, in a discourse delivered 
in the early part of the year 181 1, took the position that the 
faith by which the soul is saved is a " trusting in Christ," a 
"hearty reliance on him for salvation." Thomas Camp- 
bell about the time of his immersion said : 

" It is not a theory, but a believing experience of the 
power of the truth in our own hearts, that will qualify us 
either to live or preach the gospel of a free, unconditional 
salvation through faith; and we may as well look to the 
north in December for the warming breeze to dissolve the 
wintry ice as to extract this believing experience of the 
power of the truth out of the most refined and exquisite 
theory about the nature and properties of faith, or of justi- 
fication, or of any other point of the divine testimony, 
abstracted from the testimony itself, as exhibited and ad- 
dressed to us in the Scriptures. Let us once for all be 
convinced by this, that we may addict ourselves to study, 
believe, and preach our Bibles, and then shall we study and 
live and preach to profit." 

Thomas Campbell had no thought in the beginning of 
his great movement in behalf of Christian union by a re- 
turn in faith and in life to the religion of our Lord as de- 
scribed in the New Testament that he would abandon the 
practice of baptizing unbelievers ; nor that he would be led 
to administer the ordinance only to such as would believe 
in and confess Christ ; nor that sprinkling would be given 
up for immersion. Far from his mind were such radical 
changes as these ; but he had determined to follow the 



64 THE DISCIPLES. [Chap. vi. 

Christ, and this solemn and fixed determination produced 
the change in his belief and practice here recorded. 

The fact that the immersion of penitent believers on 
a confession of faith in Jesus as the Son of God and the 
Saviour of men had been accepted by the Campbells and 
their cooperants in the work of reform as the one baptism 
taught in the New Testament, at once destroyed the fee- 
ble bond of sympathy which yet remained between them 
and the Pedobaptists. Nor did this change at once place 
the reformers in living sympathy with the Baptists as 
Baptists then taught and practiced. To all who desired to 
be baptized, the reformers, in harmony with their openly 
avowed principles, could only say, " If thou believest with 
all thine heart, thou mayest." (Acts viii. 37.) But this 
simple method was not at all pleasing to the Baptists of 
that time in that' place. The little Brush Run church, 
therefore, was, apparently at least, more entirely out of 
fellowship with Christian believers than at any previous 
period. The acceptance of believers' baptism — and im- 
mersion — caused some disturbance also among those who 
had been beautifully united in the sentiments expressed 
in the " Declaration and Address," and in the work of 
union which had been begun. Immersion, instead of being 
a bond of union, was an occasion of separation between 
some who had previously been joined together in a loving 
fellowship. But while the changed position of the Brush 
Run church as to baptism did not identify it altogether 
with the churches of the Baptist denomination, there was, 
on the part of some Baptists, a feeling of brotherly kind- 
ness toward the Campbells and their little flock which led 
to invitations " from every quarter " to Alexander Camp- 
bell " to visit their churches, and, though not a member, to 
preach for them." " He often," therefore, "spoke to the 
Baptist congregations for sixty miles around." " They all 



POSITION OF THE BRUSH RUN CHURCH 65 

pressed " the Brush Run church " to join their Redstone 
Association." There were, however, from the point of 
view occupied by the Campbells, some objections to such 
a union. 

In the first place, and chiefly, " the churches composing 
the association had adopted the Confession of Faith set 
forth by a Baptist association at Philadelphia, Septem- 
ber 25, 1747, and which contained a fair proportion of 
the unscriptural theories and speculations usually found in 
such standards." And in the second place, as has been 
said, " immersion itself was not to the church at Brush 
Run precisely what it was to the Baptist Church. To the 
latter it was merely a commandment — a sort of front door 
by which regularity and good order required people to en- 
ter the church. With the former it was a discovery which 
had the effect of readjusting all their ideas of the Christian 
institution. It was to them the primitive confession of 
Christ, and a gracious token of salvation." (" Memoirs of 
Alexander Campbell," vol. i., p. 437.) 

In 1848 Alexander Campbell said that at the time of 
his immersion, thirty-six years before, he " had no idea of 
uniting with the Baptists more than with the Moravians or 
the mere Independents. I had unfortunately formed a 
very unfavorable opinion of the Baptist preachers as then 
introduced to my acquaintance, as narrow, contracted, illib- 
eral, and uneducated men." ("Millennial Harbinger," 
series hi., vol. v., p. 344.) 

The Brush "Run church, however, having been invited 
to become a member of the Redstone Association of Bap- 
tist Churches, the matter was placed " before the church in 
the fall of 1 81 3. We discussed the propriety of the mea- 
sure. After much discussion and earnest desire to be 
directed by the wisdom which cometh from above, we 
finally concluded to make an overture to that effect, and 



66 THE DISCIPLES. [Chap. vi. 

to write out a full view of our sentiments, wishes, and 
determinations on that subject. We did so in some eight 
or ten pages of large dimensions, exhibiting our remon- 
strance against all human creeds as bonds of communion 
or union amongst Christian churches, and expressing a 
willingness, upon certain conditions, to cooperate, or to 
unite with that association, provided always that we should 
be allowed to teach and preach whatever we learned from 
the Holy Scriptures regardless of any creed or formula in 
Christendom. . . . This proposition was discussed at the 
association, and, after much debate, was decided by a con- 
siderable majority in favor of our being received. Thus a 
union was formed " with the Baptists. (" Millennial Har- 
binger," series iii., vol. v., pp. 346, 347.) 

Thomas Campbell warmly approved of the union of the 
Brush Run church with the Baptist denomination, since it 
removed from him and the little congregation the odium 
of forming a new religious body, and so adding to the 
lamentable divisions already existing in the church for 
which Jesus laid down his life. Peace with his brethren, 
not war, was his aim. 

Of Baptists who were opposed to the reception of the 
Brush Run church was Elder Pritchard. In 18 16 the 
association met with his church. When a desire was ex- 
pressed that Alexander Campbell should deliver one of 
the discourses, Mr. Pritchard objected on the ground that 
Mr. Campbell lived so near to the place of meeting — only 
some ten miles distant — that those who wished to hear 
him could do so at any time. The real reason for the ob- 
jection seems to have been jealousy. There was only one 
congregation of Baptists in the county (Brooke County, 
Va.), and Mr. Pritchard was its pastor. Mr. Campbell 
had been active in organizing another, and had collected 



SERMON ON THE LAW. 6j 

a considerable sum of money with which to erect a house 
of worship. Mr. Pritchard felt that Mr. Campbell was pur- 
suing" a course calculated to materially reduce his influence 
in the county. This seems to be the true state of the case, 
and furnishes a satisfactory explanation of the intense hos- 
tility of Mr. Pritchard toward Mr. Campbell. At any rate, 
Mr. Pritchard was determined that Alexander Campbell 
should not deliver a discourse before the Redstone Asso- 
ciation at its meeting in 1816. The name of a Mr. Stone 
was therefore put in the place of that of Alexander Camp- 
bell as the preacher at a given hour. But Stone was seized 
with a sudden illness, and Campbell was, after all, called 
on to preach. After much persuasion he consented to 
deliver a discourse. Rumors were abroad concerning his 
orthodoxy, so that there was the greatest anxiety and the 
keenest interest not only to see him, but to hear every 
word that might fall from his lips. Mr. Campbell gives 
the following account of an impromptu discourse destined 
to become historic. He says : 

" Not having a subject at command, I asked to speak 
the second discourse. Elder Cox preceded me. At the 
impulse of the occasion I was induced to draw a clear line 
between the law and the gospel, the old dispensation and 
the new, Moses and Christ. This was my theme. No 
sooner had I got on the way than Elder Pritchard came 
up into the tent and called out two or three of the preach- 
ers to see a lady suddenly taken sick, and thus created 
much confusion in the audience. I could not understand 
it. Finally, they got composed, and I proceeded. The 
congregation became much engaged ; we all seemed to 
forget the things around us, and went into the merits of 
the subject. The result was, during the interval (as I 
learned long afterward) the over- zealous elder called. a 



68 THE DISCIPLES. [Chap. vi. 

council of the preachers, and proposed to them to have me 
forthwith condemned before the people by a formal decla- 
ration from the stand, repudiating my discourse as ' not 
Baptist doctrine.' One of the elders said, 'Elder Pritch- 
ard, I am not yet prepared to say whether it be or be not 
Bible doctrine ; but one thing I can say, were we to make 
such an annunciation, we would sacrifice ourselves and 
not Mr. Campbell' " 

And thus originated Alexander Campbell's " Sermon on 
the Law." The full text of the discourse is in the " Mil- 
lennial Harbinger " for 1846 ; the text was Romans viii. 3 : 
" For what the law could not do, in that it was weak 
through the flesh, God, sending his own Son in the like- 
ness of sinful flesh and for sin, condemned sin in the flesh." 
The following is the outline : 

" I. Endeavor to ascertain what ideas we are to attach 
to the phrase the law, in this and similar portions of the 
sacred Scriptures. 

" II. Point out those things which the law could not 
accomplish. 

" III. Demonstrate the reason why the law failed to ac- 
complish those objects. 

" IV. Illustrate how God has remedied those relative 
defects of the law. 

"V. Deduce such conclusions from these premises as 
must obviously and necessarily present themselves to 
every unbiased and reflecting mind." 

Many years afterward, looking back on the incidents 
preceding, accompanying, and following the " Sermon on 
the Law," Mr. Campbell said : 

" I may, I presume, regard its existence as providential ; 
and although long unwilling to believe it, I must now 
think that envy or jealousy, or some fleshly principle, 
rather than pure zeal for divine truth, instituted the cru- 



CIRCULAR LETTER. 69 

sade which for seven successive years was carried on 
against my views as superlatively heterodox and. danger- 
ous to the whole community." 

It is more than probable that Alexander Campbell would 
have lived and died in the fellowship of the Baptist de- 
nomination but for the persecutions to which he was sub- 
jected on account of the sermon delivered before the Red- 
stone Association in 18 16. (" Millennial Harbinger," 1846, 

P- 493-) 

An effort was made to bring Mr. Campbell to a trial for 
heresy based on this discourse, but it was not successful. 

Thomas Campbell at this meeting of the association 
presented an application for admission from a small con- 
gregation of immersed believers in Pittsburg. The appli- 
cation was rejected because it was not accompanied, as 
the constitution of the association required, by a formal 
statement of theological opinions. 

At the same meeting Thomas Campbell read the annual 
circular letter which by appointment he had prepared. 
The item in the minutes referring to this matter reads 
as follows: "The circular letter prepared by T. Campbell 
was read and accepted without amendment." The sub- 
ject treated in this letter was the doctrine of the Trinity, 
and a most remarkable feature of the production is the 
fact that the word Trinity is not used in any part of it. 
Nevertheless, the " circular letter" on the Trinity, "pre- 
pared by Rev. T. Campbell, was read and accepted with- 
out amendment " ! Mr. Campbell presented the nature 
of our Lord and the mysterious relations of Father, Son, 
and Spirit to one another, as near as possible, in the lan- 
guage of the Holy Scripture. He did it in such a spirit 
and manner as to be, so far as the records furnish evidence, 
altogether acceptable to the brethren present, notwith- 
standing their eagerness to discover heretical sentiments 



JO THE DISCIPLES. [Chap. vi. 

in the minds of the Campbells and their friends. When 
the suggestion was made that at the meeting of the associ- 
ation, to be held in 1817, with the church at Peter's Creek, 
Alexander Campbell should be proceeded against on the 
ground of entertaining and promulgating heretical opinions, 
he expressed a readiness to defend, at once, his position, 
as expressed in the offensive discourse, against any and 
all attacks from any person or persons whomsoever. The 
question of proceeding against Mr. Campbell for heresy 
was dismissed on the ground that the association had no 
jurisdiction in the case. 

It is interesting to look back to the meeting of the Red- 
stone Association of Baptist Churches in 18 16, and note 
its composition as we study its effort to maintain the true 
and, in that part of the world, orthodox conception of the 
gospel of the Son of God. Thirty-three churches were 
represented in the association. The aggregate member- 
ship was eleven hundred and thirty-nine, an average of 
a little more than thirty-four members to a church. No 
church in the association had a hundred members. Look, 
too, at the names of some of them : Peter's Creek, George's 
Creek, Turkey Foot, Forks of Cheat, Little Redstone, 
Maple Creek, Big Redstone, Indian Creek, Head of 
Whitely, Ten Mile, Forks of Yough, Horseshoe, Sandy 
Creek, Plumb Run, King's Creek, Dunkird Creek, Cross 
Creek, Short Creek, Pigeon Creek, Wells Creek, Flat Run, 
and Salt Creek! 

Comment as to the fitness of such an association to 
determine the orthodoxy of Alexander Campbell, or any 
other gentleman of liberal culture, is not needed. 

The Campbells were never expelled from any Baptist 
church nor from any association of Baptist churches. In 
the course of time life in the Redstone Association became 
so unpleasant that they voluntarily entered the Mahoning 






DISSOLUTION OF MAHONING ASSOCIATION. 7 I 

Association. In 1827 this association adjourned, as such, 
sine dine, the majority believing that there is no warrant 
in Scripture for such organizations of churches. To this 
action Alexander Campbell was opposed. He thought 
that some such organization was needed, and. that there' 
was no reason why a specific " thus saith the Lord " should 
be required in a case of this character. 



CHAPTER VII. 



THE PROBLEM OF CHRISTIAN UNION. 



One of the most natural things in the world was that 
the people who had been taught and influenced respect- 
ively by B. W. Stone and Alexander Campbell, princi- 
pally in the States of Kentucky and Virginia, should come 
together on the simple, practical, evangelical platform 
suggested and advocated by each. 

An interesting correspondence between Messrs. Camp- 
bell and Stone on the nature of Jesus, on the atonement 
for sin made by the Christ in his death, on the work of the 
Holy Spirit in conversion and sanctification, and on the 
doctrine of baptism for the remission of sins, resulted in 
such an agreement that a union was consummated in Lex- 
ington, Ky., in the early part of the year 1832. 

A careful and impartial study of this happy event shows 
that it was not the result of an entire agreement in matters 
of exegesis, interpretation, theology, nor dogma, but there 
was an agreement in these things only in such a degree that 
the parties to the union were able to cooperate heartily in 
preaching the gospel to the unevangelized. There was no 
difficulty in coming to an agreement as to the fundamental 
facts, the great underlying truths, the commands, the 
promises, and the warnings of the gospel of the Son of 
God. There was an agreement to present these things 
to the people, urging them at the same time by an im- 
mediate and unconditional surrender of heart and life to 
the Christ to begin to live with reference to him. Accom- 

72 



REFORMERS AND CHRISTIANS. 73 

plished men were employed to do the work of evangel- 
ists, going through the country in pairs, one a represent- 
ative of those who had been taught by Stone, the other 
representing such as had received instruction from Camp- 
bell. The divine blessing attended the efforts of these 
men to such an extent that great numbers were turned to 
the Lord Jesus. 

The friends of Campbell were currently known as Re- 
formers, while those who were more especially under the 
influence of Stone were popularly designated as Christians. 
To increase and make more perfect and permanent the 
union, a joint editorial supervision was taken of the 
" Christian Messenger," a paper which had been established 
by and conducted in the interests of the Reformers. 

There were many little differences to adjust between 
these communities, of which it is not necessary to speak 
further than to say that the devotion of all to the Lord 
Jesus was so sincere and hearty that these matters, as 
time passed, gradually settled themselves in a satisfactory 
manner. 

The name may, however, be mentioned as one of these 
topics. Mr. Stone favored the name Christian ; Mr. Camp- 
bell preferred the name Disciple. Stone and his friends 
maintained that the name Christian was given, in the be- 
ginning, by divine authority. This Mr. Campbell and his 
friends denied. They also preferred, as less offensive to 
good people, and quite as Scriptural, to say the least, as 
the name Christian, the name Disciple. But these opin- 
ions were not permitted to disturb the fellowship of these 
children of God. And so it has come to pass that the 
people the story of whose genesis and growth is here 
given, are known sometimes as Christians, sometimes as 
Disciples of Christ, while their local organizations are 
known in some places as the Christian Church, and in 



74 THE DISCIPLES. [Chap. vii. 

others as Church of Disciples, or Disciples' Church. Usu- 
ally, however, the legal title of any local church is simply 
the Church of Christ at such a place. 

In this union there were mutual pledges to meet on the 
Bible as common ground, and to preach only, in the 
evangelization of men, the simple and obvious truths, 
facts, commands, promises, and warnings of the gospel. 
The friends of Stone did not join Alexander Campbell as 
their leader, nor did the brethren of Campbell join B. W. 
Stone, but, all having taken Jesus as their leader, became 
one body — not Stoneites, nor Campbellites, but simply and 
only Christians, Disciples of Christ, saints, brethren, chil- 
dren of God. And why may not similar results be brought 
about between other people ? 

As still further illustrating the spirit and character of 
this union, read the following address, delivered at the time 
of the consummation of the union by the Rev. John Smith. 

" God has," said Mr. Smith, " but one people on earth. 
He has given to them but one Book, and therein exhorts 
and commands them to be one family. A union such as 
we plead for — a union of God's people on that one Book 
— must then be practicable. 

" Every Christian desires to stand complete in the whole 
will of God. The prayer of the Saviour and the whole 
tenor of his teaching clearly show that it is God's will that 
his children should be united. To a Christian, then, such 
a union must be desirable. 

" But an amalgamation of sects is not such a union as 
Christ prayed for and God enjoins. To agree to be one 
upon any system of man's invention would be contrary to 
his will, and could never be a blessing to the church or the 
world. Therefore the only union practicable or desirable 
must be based on the Word of God as the only rule of 
faith and practice. 



THE LANGUAGE OF INSPIRATION. 75 

" There are certain abstruse or speculative matters — 
such as the mode of the divine existence, and the ground 
and nature of the atonement — that have for centuries 
been themes of discussion among Christians. These ques- 
tions are as far from being settled now as they were in the 
beginning of the controversy. By a needless and intem- 
perate discussion of them much feeling has been provoked, 
and divisions have been produced. 

" For several years past I have tried to speak on such 
subjects only in the language of inspiration, for it can 
offend no one to say about those things just what the Lord 
himself has said. In this Scriptural style of speech all 
Christians should be agreed. It cannot be wrong — it can 
do no harm. If I come to the passage, ' My Father is 
greater than I,' I will quote it, but will not stop to specu- 
late upon the inferiority of the Son. If I read, ' Being in 
the form of God he thought it not robbery to be equal 
with God,' I will not stop to speculate upon the consub- 
stantial nature of the Father and the Son. I will not 
linger to build a theory on such texts, and thus encourage 
a speculative and wrangling spirit among my brethren. 
I will present these subjects only in the words which the 
Lord has given to me ; I know that he will not be dis- 
pleased if we say just what he has said. Whatever opin- 
ions about these and similar subjects I may have reached 
in the course of my investigations, if I never distract the 
Church of God with them, or seek to impose them on my 
brethren, they will never do the world any harm. 

" I have the more cheerfully resolved on this course 
because the gospel is a system of facts, commands, and 
promises, and no deduction or inference from them, how- 
ever logical or true, forms any part of the gospel of Jesus 
Christ. No heaven is promised to those who hold them, 
and no hell is threatened to those who deny them. They 



J 6 THE DISCIPLES. [Chap. vii. 

do not constitute, # singly or together, any item of the 
ancient apostolic gospel. 

" While there is but one faith, there may be ten thou- 
sand opinions ; and hence if Christians are ever to be one 
they must be one in faith and not in opinion. When cer- 
tain subjects arise even in conversation or social discussion 
to which there is a contrariety of opinion and sensitiveness 
of feeling, speak of them in the words of the Scriptures 
and no offense will be given and no pride of doctrine will 
be encouraged. We may even come in the end, by thus 
speaking the same things, to think the same things. 

" For several years past I have stood pledged to meet 
the religious world, or any part of it, in the ancient gospel 
and order of things as presented in the words of the Book. 
This is the foundation on which Christians once stood, and 
on it they can and ought to stand again. From this I 
cannot depart to meet any man or set of men in the wide 
world. While for the sake of peace and Christian union 
I have long since waived the public maintenance of any 
speculation I may hold, yet not one gospel fact, command- 
ment, or promise will I surrender for the world. 

" Let us then, my brethren, be no longer Campbellites 
or Stoneites, New Lights or Old Lights, or any other kind 
of Lights, but let us all come to the Bible, and to the Bible 
alone, as the only book in the world that can give us the 
light we need." ("Life of Elder John Smith," by John 
Augustus Williams, pp. 452-454.) 

At the close of this address B. W. Stone arose and 
said: 

" I will not attempt to introduce any new topic, but will 
say a few things on the subjects already presented by my 
beloved brother. 

" The controversies of the church sufficiently prove that 
Christians never can be one in their speculations upon 



AN AGREEMENT REACHED. J J 

these mysterious and sublime subjects, which, while they 
interest the Christian philosopher, cannot edify the church. 
After we had given up all creeds and had taken the Bible, 
and the Bible alone, as our rule of faith and practice, we 
met with so much opposition that by force of circumstances 
I was led to deliver some speculative discourses upon 
these subjects, but I never preached a sermon of that kind 
that once feasted my heart. I always felt a barrenness of 
soul afterward. I perfectly accord with Brother Smith 
that these speculations should never be taken into the 
pulpit, but that when compelled to speak of them at all we 
should do so in the words of inspiration. 

" I have not one objection to the ground laid down by 
him as the true Scriptural basis of union among the people 
of God, and I am willing to give him now and here my 
hand." (" Life of Smith," by Williams, p. 455.) 

It remains only to be said that this union was not a 
surrender of one party to the other. It was an agreement 
of such as already recognized and loved one another as 
brethren to henceforth worship and work together. It 
was a union of those who held alike the necessity of im- 
plicit faith and unreserved obedience ; who accepted the 
facts, commands, and promises contained in the New Tes- 
tament; who conceded the right of private judgment to 
all ; who taught that opinions are no part of the faith once 
for all delivered to the saints ; and who now pledged to 
one another and to the world that no speculative matters 
should ever be debated to the disturbance of the peace and 
harmony of the church, but that, when compelled to speak 
on controverted subjects, they would adopt the style and 
language of the Holy Spirit. 

Throughout their entire history the Disciples have been 
deeply interested in the problem of union among the 
divided children of our common Father. They have given 



78 



THE DISCIPLES. 



[Chai\ vii. 



sympathetic attention to every proposition looking to the 
reunion of Christendom. Frequent conferences, more or 
less formal, looking to such an adjustment of differences 
between them and their Baptist brethren as will enable 
them to cooperate in giving the word of life to those who 
are dead in sins have been held. Nor is there reason to 
doubt that there is between Baptists and Disciples an in- 
creasing desire for such a union, with a growing probabil- 
ity that sooner or later such a result will be secured. This 
expectation is entertained, not because we are good enough 
or wise enough to bring it to pass, but because it is the 
will of God, and he will bring it to pass. And there will 
be a much more extensive union for this beneficent work, 
the preaching of the gospel to the whole creation. There 
is not a word in the New Testament on the subject of 
church union, but there is much about Christian union. 

Believers are exhorted in the New Testament to " en- 
deavor to keep the unity of the Spirit in the bond of 
peace." (Eph. iv. 3.) Those who are called saints are told 
to "mark" those who "cause divisions and offenses con- 
trary to the doctrine of Christ," and " avoid them." (Rom. 
xvi. 17, 18.) Members of the Church of God are exhorted 
to speak the same things and to be perfectly joined together 
in the same mind and in the same judgment. (1 Cor. i. 10.) 
Divisions among those who call on the name of Jesus Christ 
our Lord are evidences of remaining among those who 
ought in all things to be led by the Spirit of God. (Rom. 
viii. 14; 1 Cor. iii. 1-4.) The Christ prayed that his per- 
sonal friends and followers might be united as the Father 
and the Son are one. (John xvii. 11.) And this prayer 
was answered, for we read that after the departure of our 
Lord for heaven his friends returned from the place of 
the ascension to an upper room in Jerusalem, where they 
"continued with one accord in prayer and supplication" 



THE PROBLEM OF UNION. jg 

(Acts i. 14) until "the day of Pentecost was fully come," 
when " suddenly " " they were all filled with the Holy 
Spirit, and began to speak," in such a manner that " the 
multitude came together and were confounded," becom- 
ing at length, as they heard of " the wonderful works of 
God," "pricked in the heart" (Acts ii. 2, 4, 6, 37), ex- 
claiming at length, " Men, brethren, what shall we do? " 

The Christ also prayed for those who would believe on 
him through the testimony of those whom he ordained to 
be his witnesses, "both in Jerusalem, and in all Judea, 
and in Samaria, and unto the uttermost part of the earth " 
(Acts i. 8), that they might " be one, as thou, Father, art 
in me, and I in thee, that they also may be one in us : that 
the world may believe that thou hast sent me." (John 
xvii. 20, 21.) And this prayer also received an answer in 
the apostolic age, for we read that "the multitude" of 
those who " believed " on Jesus as the Messiah in Jeru- 
salem " were of one heart and of one soul " (Acts iv. 32), 
and that as a result of this unity " a great company of the 
priests were obedient to the faith." (Acts vi. 7.) The 
Holy Spirit places sectarianism in a list with adultery, 
fornication, uncleanness, licentiousness, idolatry, sorcery, 
enmity, strife, jealousy, contention, envy, murder, and 
drunkenness. (Gal. v. 20.) All these things belong to 
the flesh and are opposed to the Spirit. On the contrary, 
" the fruit of the Spirit is love, joy, peace, longsuffering, 
kindness, goodness, faith, meekness, and self-control." 
(Gal. v. 22, 23.) 

There can be no reasonable doubt as to the desire of 
the Head of the Body, Jesus Christ our Lord, concerning the 
relation in which his disciples should stand toward him and 
toward one another. 

Let us now consider the Disciples in their relation to 
the proposition made a few years ago by the Protestant 



.'-' 



80 THE DISCIPLES. [Chap. vn. 

Episcopal Church looking toward the reunion of Christen- 
dom. The facts are as follows : 

In the year 1853 the bishops of the Episcopal Church 
appointed a commission to confer with the Christian bod- 
ies in the United States which were desirous of promoting 
union and concord among all who love our Lord Jesus 
in sincerity and truth. This commission did formally set 
forth and advocate sundry suggestions and recommenda- 
tions intended to accomplish the great end in view. In 
1880 the bishops set forth a declaration to the effect that 
in virtue of what they were pleased to characterize as 
"the solidarity of the Catholic Episcopate," " it was the 
right and duty of the episcopates of all national churches 
holding the primitive faith and order to -protect in the 
holding of that faith and the recovering of that order those 
who had been wrongfully deprived of both." The special 
reference was to Christians in foreign countries who are 
struggling to set themselves free from the tyranny of the 
Bishop of Rome. In view of these things, and also in view 
of the fact that " many of the faithful in Christ Jesus are 
praying with renewed and increasing earnestness that some 
measure may be adopted at this time for the reunion of 
the sundered parts of Christendom," the following decla- 
ration was published to the world : 

" The bishops of the Protestant Episcopal Church in the 
United States of America in council assembled, as bishops 
in the Church of God, do hereby solemnly declare to all 
whom it may concern, and especially to our fellow-Chris- 
tians of the different communions in this land, who, in 
their several spheres, have contended for the religion of 
Christ : 

"(1) Our earnest desire that the Saviour's prayer f that 
we all may be one ' may, in its deepest and truest sense, 
be speedily fulfilled. 



PROPOSITION OF THE BISHOPS. 8 1 

" (2) That we believe that all who have been duly bap- 
tized with water in the name of the Father, and of the 
Son, and of the Holy Ghost are members of the Holy 
Catholic Church. 

" (3) That in all things of human ordering or human 
choice, relating to modes of worship and discipline or to 
traditional customs, this church is ready, in the spirit of 
love and humility, to forego all preferences of her own. 

" (4) That this church does not seek to absorb other 
communions, but rather, cooperating with them on a basis 
of a common faith and order, to discountenance schism, to 
heal the wounds of the body of Christ, and to promote the 
charity which is the chief of Christian graces and the visi- 
ble manifestation of Christ to the world. 

"But furtJiermore, we do affirm that the Christian unity 
now so earnestly desired by the memorialists can be re- 
stored only by the return of all Christian communions to 
the principles of unity exemplified by the undivided Cath- 
olic Church during the first ages of its existence ; which 
principles we believe to be the substantial deposit of Chris- 
tian faith and order committed by Christ and his apostles 
to the church unto the end of the world, and therefore 
incapable of compromise or surrender by those who have 
been ordained to be its stewards and trustees for the com- 
mon and equal benefit of all men. 

"As inherent parts of this sacred deposit, and therefore 
as essential to the restoration of unity among the divided 
branches of Christendom, we account the following, to 
wit: 

" (1) The Holy Scriptures of the Old and New Testa- 
ments as the revealed Word of God ; 

" (2) The Nicene Creed as the sufficient statement of 
the Christian faith ; 

" (3) The two sacraments, baptism and the Supper of 



82 THE DISCIPLES. [Chap. vii. 

the Lord, ministered with unfailing use of Christ's words 
of institution, and of the elements ordained by him ; 

" (4) The Historic Episcopate, locally adapted in the 
methods of its administration to the varying needs of 
the nations and peoples called of God into the unity of his 
church. 
. "Furthermore, deeply grieved by the sad divisions which 
afflict the Christian church in our own land, we hereby 
declare our desire and readiness, so soon as there shall be 
any authorized response to this declaration, to enter into 
brotherly conference with all or any Christian bodies seek- 
ing the restoration of the organic unity of the church, with 
a view to the earnest study of the conditions under which 
so priceless a blessing might happily be brought to pass." 

By resolution a commission, consisting of five bishops, 
five clerical and five lay deputies, was appointed to com- 
municate to the organized Christian bodies the declaration 
set forth by the bishops, above quoted, and to express a 
readiness to enter into brotherly conference with all or 
any Christian bodies seeking the restoration of the organic 
unity of the church. 

This commission in 1887 communicated the foregoing 
facts and request to the General Convention of Disciples 
of Christ at its annual meeting held in Indianapolis in the 
month of October of the same year. 

The following is taken from the minutes of the General 
Convention : 

" REPORT OF THE COMMITTEE ON CHRISTIAN UNITY. 

" The commission of the Protestant Episcopal Church 
on Christian unity, having sent a communication to the 
General Christian Missionary Convention at Indianapolis, 
inviting a conference on this question, accompanying the 






REPLY TO THE PROPOSITION. 8$ 

invitation with a copy of the Declaration of the House of 
Bishops of said church on this subject, the General Chris- 
tian Missionary Convention appointed a committee to 
consider the invitation and report on it, and the following 
report from the committee was adopted, enthusiastically, 
by a unanimous vote : 

" ' Your committee, to whom was referred the commu- 
nication of the secretary of the commission on Christian 
unity, appointed by the General Convention of the Protest- 
ant Episcopal Church, October 27, 1886, beg leave to sub- 
mit the following reply to said communication : 

" ' "Rev. Herman C Duncan, Secretary of Commission on 
Christian Unity of the General Convention of the Protest- 
ant Episcopal Church : 

" i " DEAR SIR : Your communication, addressed to the 
General Christian Missionary Convention through R. Mof- 
fitt, its corresponding secretary, was by him laid before our 
convention, at its annual meeting in Indianapolis, October 
20, 1887. After due consideration the following response 
was unanimously agreed to, which you will please present 
to your honorable commission, with assurances of our cor- 
dial approval of their noble aim : 

" ' " Having carefully, and with deep interest, considered 
the ' Declaration of the House of Bishops of the Protestant 
Episcopal Church, adopted October 20, 1886,' we respect- 
fully and affectionately submit the result of our delibera- 
tions. In doing this it is proper to say that the General 
Christian Missionary Convention is possessed of no eccle- 
siastical authority. It is made up partly of delegates from 
our State and Territorial missionary conventions, and partly 
of annual members, life members, and life directors, and 
its objects are purely benevolent and philanthropic. It 
has no control over the faith or discipline of our churches. 



84 THE DISCIPLES. [Chap. vii. 

While there is a broad Christian fellowship of faith and 
love among all these churches, and organized cooperation 
alike of individuals and of churches, in districts, States, 
and nation, for missionary, educational, and other benev- 
olent and charitable purposes, there is no central ecclesi- 
astical organization having control of questions of doctrine 
and discipline, and no possibility, therefore, of an authorita- 
tive response to your Declaration. But, as this convention 
is composed of members from all the States and Territo- 
ries in which we have churches, and of members of these 
churches, embracing a fair share of the intelligence, expe- 
rience, and wisdom of their membership, this unanimous 
expression of sentiment on the part of this convention may 
be safely regarded as the most trustworthy utterance ob- 
tainable of the convictions of the entire brotherhood in the 
United States known as Christians, or Disciples of Christ. 
We have the fullest confidence that it will be generally 
approved. 

" ' " Allow us, therefore, to say : 

" ' " I. You may infer with what lively interest and 
admiration we regard the Declaration of your House of 
Bishops when we state that, in so far as our religious 
movement is distinctive, its original differentiation from 
all other religious movements of the time was the con- 
demnation of the sect spirit and of sectarian organizations 
as unscriptural, sinful, and fruitful of mischief, and the 
advocacy of a return to the unity, catholicity, simplicity, 
and spirituality of the faith and practice of the churches 
of apostolic times ; a return, in other words, to New Testa- 
ment teaching. This movement, which took on," in 1809, 
the public form of a voluntary Christian Association, finally 
developed into the organization of churches seeking to 
restore, as it was then expressed, ' in letter and in spirit, in 
principle and in practice,' the faith and discipline of apos- 



THE PROPOSITION HAILED WITH GLADNESS. .85 

tolic times. They were known simply as * Churches of 
Christ.' These organizations were formed not because 
those entering into them desired a separation from the 
ecclesiastical communions with which they had been asso- 
ciated, but because the narrow and bitter sectarian spirit 
then prevailing forbade all utterance of such antisectarian 
sentiments and all promotion of such antisectarian aims 
within their respective pales. These churches have in- 
creased until they now number, in the United States, 
about eight hundred thousand communicants, and to-day 
there sounds out from them all, with no diminution of 
earnestness or emphasis, the same condemnation of secta- 
rian parties, sectarian creeds, sectarian names, sectarian 
aims, and the same entreaty for the return of all believers 
to the unity of faith and catholicity of spirit taught, fos- 
tered, and defended by the apostles of Jesus Christ. We 
cannot, therefore, do otherwise than hail with gladness the 
Declaration of your ' desire and readiness, so soon as there 
shall be any authorized response to this Declaration, to 
enter into brotherly conference with all or any Christian 
bodies seeking the restoration of the organic unity of the 
church with a view to the earnest study of the conditions 
under which so priceless a blessing might happily be brought 
to pass.' We are especially glad that this overture comes 
from the Protestant Episcopal Church. Eminently con- 
servative as that church is known to be, its leadership in 
such a movement is evidence that the religious sentiment 
of this country in behalf of Christian unity is deep' and 
strong, while the cautious proceedings of thirty-three 
years, ripening into this Declaration and the appointment 
of this commission, give us unmistakably the result of 
mature deliberation and ripe conviction. While we do 
not accord with everything suggested in the Declaration 
as to what is ' essential to the restoration of unity among 



86 THE DISCIPLES. [Chap. vii. 

the divided branches of Christendom,' we do most heartily 
approve the proposal for ' brotherly conference . . . with 
a view to the earnest study of the conditions under which 
the desired unity may be brought to pass.' 

u c it j j yj ie fj-ankness a nd candor with which you ex- 
press your understanding of ' the principles of unity ' is, 
in our view, as admirable as the kind spirit in which you 
invite us to brotherly conference. While it would be 
manifestly premature to enter, at present, on a discussion 
of these principles, we deem it altogether proper to imitate 
your frankness in simply stating, in the light of the inves- 
tigations and experiences of three quarters of a century, 
what we deem essential to Christian unity. 

"'" I. We heartily concur in your statement of the first 
essential to the restoration of unity — the recognition of 
' the Holy Scriptures of the Old and New Testaments as 
the revealed Word of God.' In the language of the West- 
minster Confession of Faith : f The whole counsel of God, 
concerning all things necessary for his own glory, man's 
salvation, faith, and life, is either expressly set down in 
Scripture, or by good and necessary consequence may be 
deduced from Scripture, unto which nothing is at any time 
to be added, whether by new revelations of the Spirit or 
traditions of men.' And 'though all things in Scripture 
are not alike plain in themselves nor alike clear unto all, 
yet those things which are necessary to be known, believed, 
and observed for salvation are so clearly propounded and 
opened in some place of Scripture or other, that not only 
the learned, but the unlearned, in a due use of ordinary 
means, may attain unto a sufficient understanding of them.' 

" ' " The Holy Scriptures are the only catholic rule of 
faith and discipline. On no other platform can the scat- 
tered hosts of spiritual Israel be restored to unity. The 
' Historic Episcopate,' or ' the principles of unity exempli- 



THE BASIS OF UNION. 87 

fied by the undivided Catholic Church during the first ages 
of its existence,' will not be accepted by the various ' divided 
branches of Christendom ' as essential to Christian unity, 
or as binding on the conscience. Nothing less authorita- 
tive than a thus saitli the Lord will be universally recog- 
nized as essential to Christian unity or as binding on the 
conscience. The history of the early Christian centuries 
may have a universally admitted value as illustrating or 
confirming Scripture ; but as essential to union in Christ 
no historical teaching outside of the inspired books will 
be universally, or even generally, accepted by the divided 
branches of Christendom. For instance : if parochial or 
diocesan episcopacy, or an order of priesthood in the 
church other than that ' royal priesthood ' which belongs 
to all believers, is set forth in the New Testament Script- 
ures as of divine authority, then collateral evidence of 
such forms of episcopal government and such order of 
priesthood may be brought from the history of ' the undi- 
vided Catholic Church during the first ages of its exist- 
ence ; ' and such testimony of a ' Historic Episcopate ' 
would doubtless be allowed to have its just weight. But 
a basis of union involving anything as essential other than 
what is contained in the revealed Word of God we regard 
as utterly impracticable. 

" ' " What we have said of the testimony of the early 
Christian centuries may also be said of what is styled the 
Apostles' Creed, the Nicene Creed, and all other human 
creeds. Nothing less authoritative than God's Word 
should be regarded as beyond the reach of ' compromise 
or surrender.' ' Hold fast the form of sound words which 
thou hast heard of me,' said the inspired Paul to Timothy. 
No form of uninspired words, however admirable in the 
estimation of multitudes, can be insisted on as beyond 
1 compromise or surrender,' without placing an insuperable 



88 THE DISCIPLES. [Chap. vn. 

obstacle in the way of ' the restoration of unity among the 
divided branches of Christendom.' If any 'statement of 
the Christian faith ' should at any time be deemed neces- 
sary, not as a bond of fellowship, but for public informa- 
tion or to condemn prevalent errors, we respectfully submit 
that Christians of to-day can put such statement in a form 
much better suited to the people of this generation than 
the Nicene formula, which had birth out of the controver- 
sies of that time, and came into being under conditions 
which not only do not now exist, but which are not so 
much as known to the great majority of professed Chris- 
tians of the present time. 

" ' " 2. The restoration of unity demands a return to 
New Testament teaching. We may not presume to im- 
prove on the ideas of unity and catholicity taught by 
inspiration. We ought to improve on the practice of the 
apostolic churches, being made wiser by their errors and 
by the apostolic rebukes which those errors called forth ; 
but in our conceptions of spiritual unity and ecclesiastical 
union, of catholicity, and of all that is to be insisted on as 
essential to Christian fellowship and ' incapable of com- 
promise or surrender,' we must be guided solely by the 
teaching of Jesus Christ and his apostles. 

" ' " Coming, then, to the New Testament, to the ' pure 
river of water of life, bright as crystal, proceeding out of 
the throne of God and of the Lamb,' before it was con- 
taminated by the muddy streams of human doctrine and 
tradition, what do we find ? 

" ' " (i) That the original, inspired creed — that and that 
alone which was required to be believed and confessed by 
all who sought membership in the Church of God — had 
but one article, viz., ' JESUS IS THE CHRIST, THE SON OF 
THE LIVING God.' That which justified and saved, and 
held all the saved in one blessed fellowship, was not assent 



CHRISTIAN FELLOWSHIP. 89 

to a system of doctrines, a formulation of speculative opin- 
ions and theories, or a form of church government, but 
faith in Jesus the Messiah, the Son of God ; faith in a 
divine person, love of a divine person, absolute and entire 
personal surrender and committal, in conscience, heart, 
and life, to a divine person — this was the requirement, the 
only requirement, laid on those who sought salvation and 
entrance into the fellowship of Christians. This is a divine 
creed, which can be neither compromised nor surrendered. 
Everything that is not legitimately involved in this one 
article of faith concerning the Christhood and divinity of 
Jesus, as a test of fitness, on the score of faith, for admis- 
sion to membership in the church, not only may be, but 
ought to be, surrendered. 

" ' " (2) That all who confessed this faith in the Lord 
Jesus were admitted to Christian fellowship by an immer- 
sion in water into the name of the Father, and of the Son, 
and of the Holy Spirit. And only such were admitted. 
We would say, therefore, that those who thus accepted 
Jesus as their Lord and Saviour, and were thus immersed, 
were, in the apostolic age, members of the Church of God ; 
or, to use the language of the Declaration, ' members of 
the Holy Catholic Church.' The church of apostolic times 
acknowledged ' one Lord, one faith, one baptism ' ; and 
these were among the essentials of Christian unity. 
" " f " (3) That those who were thus added to the church 
were continued in fellowship so long as they walked in the 
commandments of Jesns. Obedience to the Lord Jesus — 
in other words, Christian character — was the test of fel- 
lowship in the church. If any one denied the Lord that 
bought him, or refused to honor him by obedience to his 
commandments, he was to be condemned as unworthy of 
Christian fellowship. But so long as one cherished faith 
in the Son of God and kept his commandments, he was 



90 THE DISCIPLES. [Chap. vii. 

entitled to a place among the children of God. . If he was 
right concerning Christ, though he might be wrong about 
many things, it was presumed that Christ would bring him 
right about everything essential to spiritual life and enjoy- 
ment. And if he was not right as to his faith in and obe- 
dience to Christ, however free from error in other respects, 
his unbelief and disobedience formed an insurmountable 
barrier to the fellowship of Christians. 

" ' " It will be seen that this is catholic ground. f The 
Holy Scriptures of the Old and New Testaments as the 
revealed Word of God ' is catholic. This cannot be said 
of any creed of human compilation. 

" ' " Faith in Jesus as the Christ, the Son of God, is 
catholic. It is the faith of all who accept the Old and 
New Testaments as the revealed Word of God. 

" * i( The immersion of believers into the name of the 
Father, and of the Son, and of the Holy Spirit is catholic. 
No one disputes that the believer is a proper subject of 
baptism, while there is serious and widespread controversy 
over the admission of infants to that ordinance. All admit 
that the immersion of a proper subject is valid baptism, 
while there is endless controversy over sprinkling and 
pouring. 

" ' " Disciples of Christ, Christians, Church of God, 
Churches of Christ — these are catholic. All evangelical 
parties claim these designations, and complain of any ex- 
clusive appropriation of them ; while Episcopalian, Presby- 
terian, Baptist, Methodist, etc., are party names which can 
never be universally approved. 

" ' " Here, then, we stand on unsectarian ground, where, 
it seems, if anywhere, we find the essential principles of 
Christian unity, which cannot be compromised or surren- 
dered. 

" ' " III. Outside of that which is essential to Christian 



PRACTICAL QUESTIONS. 91 

unity, there are many things pertaining to growth in 
knowledge, to methods of working, etc., in reference to 
which, for the sake of peace and for the preservation of 
unity, there should be a common agreement. There 
should, we think, be the largest liberty of opinion, of in- 
vestigation, and of utterance on all questions arising out 
of the Scriptures, and no one who holds to Jesus as ' God 
manifest in the flesh,' and who keeps his commandments, 
should be disturbed in his church relations on account of 
his opinions, provided he does not attempt to force his 
opinions on others, or to make an acceptance of them a 
test of fellowship. Should he attempt this he becomes a 
factionist, to be rejected after the first and second admo- 
nition. 

" ' " Many questions unprofitable for discussion in the 
pulpit may be profitably, or at least harmlessly, discussed 
in the schools, to which all speculative questions should 
be remanded. 

" ' " Then there are practical questions — questions of 
method in carrying out the work of the church — which, 
being left to the discretion of Christians, to be answered 
according to times and circumstances, should never be 
made tests of fellowship or occasions of strife. In all 
questions of this class — as to what is expedient, and not 
as to what is of divine authority and obligation — Chris- 
tians should learn to please each other, and study the 
things that make for peace and edification. We are 
pleased, therefore, to read in the Declaration : ' That in all 
things of human ordering or human choice, relating to 
modes of worship and discipline or to traditional customs, 
this church is ready, in the spirit of love and humility, to 
forego all preferences of her own.' To refuse to forego 
preferences in all things of human ordering or human 
choice, or in things resting on merely traditional authority, 



92 THE DISCIPLES. [Chap. vii. 

and to allow such preferences to stand in the way of Chris- 
tian union, would be to assume the tremendous responsi- 
bility of exalting the human to an equality with the divine. 
May we not say that it would be to make the Word of 
God of none effect by human traditions and usages? If 
' the spirit of love and humility ' prevail, this declaration 
of the Protestant Episcopal Church will receive unstinted 
approval from all who aim to ' keep the unity of the Spirit 
in the bond of peace.' Yet it is just here that we fear. 
It is so easy to mistake attachment to mere usages for a 
conscientious adherence to God's will, that there is more 
danger of disagreement in things not taught in the Script- 
ures than in the things that are taught therein. 

" e " IV. There remains one item in the Declaration too 
important to be passed without notice : ' That this church 
does not seek to absorb other communions, but rather, 
cooperating with them on the basis of a common faith and 
order, to discountenance schism, to heal the wounds of the 
body of Christ, and to promote the charity which is the 
chief of Christian graces and the visible manifestation ol 
Christ to the world.' As we understand it, this is a grati- 
fying declaration. We do not regard it as looking toward 
a theological and ecclesiastical eclecticism or syncretism, 
by which the various denominational systems of doctrine 
and of church government shall be perpetuated in whole 
or in part, under some nebulous scheme or vague profes- 
sion of Christian unity ; but simply as a frank disavowal of 
selfish aims. This is alike manly and just. It exhibits 
the only spirit in which it is possible to ' discountenance 
schism and heal the wounds of the body of Christ.' Not 
what will promote the interests of any denomination, but 
what will serve the purposes and promote the welfare of 
the f one body ' of Christ, is to be sought. All other com- 
munions should adopt this sentiment as their own, as a 



WILLING TO CONFER. 93 

necessary preliminary to all successful efforts to heal divi- 
sions and make manifest that unity which is so prominent 
a characteristic of the Church of God. 

" ' " In conclusion, permit us to say that we very cor- 
dially approve the gentle and loving spirit that breathes 
in your Declaration, and heartily coincide with your pro- 
posal to ' enter into brotherly conference with all or any 
Christian bodies seeking the restoration of the organic 
unity of the church with a view to the earnest study of 
the conditions under which so priceless a blessing might 
happily be brought to pass.' 

" ' " We respectfully submit this answer to your Decla- 
ration, with humble reliance on the Head of the church 
that we may be delivered from pride and prejudice, and 
be led into all the truth, so that all may speak the same 
things, and that there may be no divisions among us, but 
that we may be perfected together in the same mind and 
in the same judgment — thus realizing and fulfilling the 
prayer of our blessed Lord and Saviour in behalf of all 
who believe in him : ' That they all may be one ; as thou, 
Father, art in me, and I in thee, that they also may be 
one in us : that the world may believe that thou hast sent 
me. 

This report was signed by the members of the commit- 
tee, as follows : 

" Isaac Errett, editor of ' Christian Standard,' Cin- 
cinnati, O. 

"J. W. McGARVEY, editor of 'Apostolic Guide,' and 
Professor of Sacred History and Evidences in the College 
of the Bible, Lexington, Ky. 

" D. R. DUNGAN, Professor of Sacred Literature, Drake 
University, Des Moines, la. 

"J. H. Garrison, editor 'Christian Evangelist,' St. 
Louis, Mo. 



94 THE DISCIPLES. [Chap. vii. 

" B. J. RADFORD, formerly president of Eureka College, 
Eureka, 111. 

" C. L. LOOS, president of Kentucky University, Lex- 
ington, Ky. 

"A. R. BENTON, president of Butler University, Irving- 
ton, Ind." 

A standing committee on Christian Union was appointed 
by the General Convention of Disciples in Des Moines, la., 
in 1 890. This committee consisted of : B. B. Tyler, New 
York ; F. D. Power, Washington, D.C. ; C. L. Loos, Lexing- 
ton, Ky. ; T. P. Haley, Kansas City, Mo. ; and R. Moffitt, 
Cleveland,. O. 

This committee made the following report to the Gen- 
eral Convention meeting in Allegheny City,- Pa., in 1891 : 

" I. There are on every hand indisputable indications of 
a steadily growing sentiment in favor of a more intimate 
spiritual unity and manifest union among those who be- 
lieve on the Son of God to the saving of the soul. An ex- 
haustive enumeration of evidences of this increasing desire 
is neither possible nor desirable at the present time. Such 
united efforts, however, as are made in the world-wide 
distribution of the sacred Scriptures, without note or com- 
ment, by the American Bible Society and other similar 
organizations on both sides of the Atlantic ; the systematic 
instruction of the young in the fundamental truths and 
principles of the Bible, by the International System of 
Sunday-school work ; the gratuitous distribution of evan- 
gelical literature, in which there is a Union of Evangelical 
Christians, without reference to theological peculiarities or 
denominational usages through the agency of the Ameri- 
can Tract Society and other kindred organizations ; the 
lively and growing interest in the evangelization of all 
nations, leading to such conferences as the World's Mis- 
sionary Congress, held in London in 1888, and to almost 



DESIRE FOR UNION. 95 

countless smaller assemblies of a like spirit in our own and 
other lands ; the annual summer meetings for conference 
and Bible study in Northfield, Mass., under the direction 
of Mr. D. L. Moody, in which leaders of religious thought, 
representing almost all the great Protestant denominations, 
freely participate ; the Evangelical Alliance of the United 
States, with its encouragement of cooperation in reaching 
the vast and rapidly increasing population of our land 
with the life-giving truths of the glorious gospel of the 
blessed God, making necessary, and bringing into existence, 
important conferences in Washington, Boston, and other 
great centers of influence, to prayerfully consider certain 
topics relating to the one end — ought certainly to be men- 
tioned, in this report, under the head of encouraging indi- 
cations. And what shall we say when we come to speak 
of the meaning of almost two millions of people of both 
sexes, and all ages and conditions, banded together — 
225,000 in Young Men's Christian Associations, 170,000 
in the Women's Christian Temperance Union, 36,000 in 
Chautauqua Circles, 200,000 in King's Daughters' Bands, 
and 1,078,980 in more than sixteen thousand societies of 
Christian Endeavors — an aggregate of 1,639,980? What 
shall we say but that these are a few of the undoubted 
indications of a desire among those who profess and call 
themselves Christians for a more perfect union, and of the 
approaching answer in our day to the prayer of our divine 
Lord that all who would believe on him, through the words 
of his apostles, might be one as he and the Father are one ? 
Not only is the sentiment in favor of unity and union seen 
in the above-named movements, but the same signs of 
promise can easily be discerned in public discourses deliv- 
ered, in public prayers offered, in the official deliverances 
of powerful ecclesiastical bodies, in the publication of mul- 
titudinous essays and carefully prepared books, in which 



96 THE DISCIPLES. [Chap. vil. 

attention is called to the manifold evils of sectarianism, 
setting forth at the same time the pressing importance of 
such a union as will lead the world to believe in Jesus as 
the Son of God and the Saviour of the lost. 

" II. There are four principal bases of union before the 
people for their acceptance or rejection, which may be 
characterized as ' submission,' ' confederation,' ( consolida- 
tion,' and 'restoration.' 

" I. The first-named is the Roman Catholic plan of 
union. It is exceedingly simple. The scheme involves 
the unconditional surrender of all to one. 

" 2. The second plan of union has its principal advo- 
cates among our brethren of the Presbyterian faith. The 
scheme of confederation contemplates, for purposes of 
work in turning the world to Christ, the preservation of 
denominational organization and identity, each organized 
body of Christians standing on terms of equality with all 
other denominations, but all entering into formal counsel 
with the others in regard to all interests held in common. 
It may be sufficient to say by this plan in this connection 
that while it is complex and difficult to handle, it seems to 
us to be a step in the right direction. 

"3. The third is the plan proposed by the House of 
Bishops of the Protestant Episcopal Church in the United 
States, in 1886, and indorsed by the Lambeth Conference, 
in London, in 1888. This quadrangular basis of union is 
placed before Christendom in the words following : 

"'(1) The Holy Scriptures of the Old and New Tes- 
taments as " containing all things necessary to salvation," 
and as being the rule and ultimate standard of faith ; 

" ' (2) The Apostles' Creed as being the baptismal sym- 
bol, and the Nicene Creed as the sufficient statement, of 
the Christian faith ; 

" ' (3) The two sacraments ordained by Christ himself — 



PLANS PROPOSED. 97 

baptism and the Supper of the Lord — ministered with 
unfailing use of Christ's words of institution, and of the 
elements ordained by him ; 

" ■ (4) The Historic Episcopate, locally adapted in the 
methods of its administration to the varying needs of the 
nations and peoples called of God into the unity of his 
church.' 

"An eloquent advocate of this plan, in speaking of it 
lately, used the word ' consolidation ' as properly describ- 
ing it. He explained that the scheme contemplates the 
consolidation under one self-consistent and well- under- 
stood system of polity and doctrine, with ample constitu- 
tional guarantees for a permitted diversity in the methods 
of worship and of work. 

" It may be sufficient to say of this plan in passing that 
our divine Lord did not pray for a consolidation of denom- 
inations as such, nor for church union, but for a union of 
all who would believe on him through the ministry of his 
elect apostles. 

"4. The fourth plan of union proposed contemplates a 
return in faith and in life, in doctrine and in spirit, to the 
religion of the Son of God as correctly and authoritatively 
outlined and placed before all men on the pages of the 
New Testament. 

" The founder of the church was God, manifest in the 
flesh in the person of Jesus of Nazareth. He gave men 
in person, when he was on earth, and through his chosen 
apostles, whom he inspired by the Holy Spirit after his 
return to heaven, just such a religion as pleased him, and 
is best for man in all places and in all times. 

" Protestantism affirms the infallibility of sacred Script- 
ure. The fathers of the Reformation of the sixteenth 
century affirm that in religion there is no better certainty 
than the teaching of the Bible. The Westminster Assem- 



98 THE DISCIPLES. [Chap. vii. 

bly of divines affirmed that ' the whole counsel of God, 
concerning all things necessary for his own glory, man's 
salvation, faith, and life, is either expressly set down in 
Scripture, or by good and necessary consequence may be 
deduced from Scripture ; unto which nothing at any time 
is to be added, whether by new revelations of the Spirit or 
traditions of men.' 

" The scheme of union now under consideration contem- 
plates the practical as against the merely theoretical resto- 
ration of the religion of the Son of God as he gave it to 
man, ' its doctrine, its ordinances, its fruits.' Then Christ 
was infallible. His thought and speech and conduct were 
always right. His apostles spoke as they were moved by 
the Holy Ghost. It is proposed, therefore, to unite the 
divided people of God on the following basis : 

" i. The original creed of Christ's church; 2. The ordi- 
nances of his appointment; 3. The life which has the sin- 
less Son of man as its perfect exemplification. 

" The creed of the church of which the Son of God was 
the builder is simply this : Jesus is the Christ, the Son of 
the living God. When Simon Peter declared this truth in 
the presence of the Master, then Christ expressed himself 
as pleased with it, and said that on this basis he would 
build his church. With this creed he is doubtless pleased 
to-day. Why longer delay the visible union of the people 
of God by a search for a better creed than this, so em- 
phatically approved by our blessed Lord? 

" The ordinances of Christ's appointment are baptism 
and the Supper of the Lord. Baptism is an immersion in 
water of penitent believers in the name of the Lord Jesus, 
and into the name of the Father, and of the Son, and of 
the Holy Spirit. That this is Christian baptism is denied 
by none. Its acceptance is universal. The region of con- 
troversy is left by accepting this as the ' one baptism.' 



THE TRUE BASIS. 99 

Affusion, as a mode of baptism, is in dispute ; immersion, 
as baptism, is not in controversy. The way to peace at 
this point is clear. 

" In the Lord's Supper the Christ appointed the use of 
bread and the fruit of the vine to symbolize to his disciples 
through the ages his body broken and his blood poured 
out for the sins of the whole world. 

" The life of the Christian is to be lived with a continual 
reference to the man Christ Jesus. To be a Christian is 
to drink in his spirit of love and loyalty, reproducing in 
our associations with men, as far as possible, aided by 
divine grace, the life of our Lord Jesus Christ. He is the 
standard of right living, both Godward and manward. 

" This, in brief, is the basis on which we, who desire to 
be known as Disciples of Christ, or as simply Christians, 
believe that the church of the living God may be so visibly 
united as to move on compactly to the conquest of the 
world. 

" There is a necessity for the exercise of a large char- 
ity toward all who profess and call themselves Christians, 
while maintaining an unswerving loyalty in all things to 
the Head of the body — Christ Jesus the Lord. In matters 
of human ordering or human choice, relating to modes of 
worship and discipline or to traditional customs, we are 
ready, in the spirit of love and humility, to forego all pref- 
erences of our own to secure the union for which the Son 
of God so fervently prayed. 

" Finally, realizing, as we think we do, the hindrance to 
the successful evangelization of the nations in obedience 
to our Lord's final command, occasioned by our denomi- 
national divisions, we hereby declare our desire to enter 
into fraternal conference with our brethren from whom we 
are separated by denominational differences, with a view 
to the earnest study of the conditions under which a more 



IOO THE DISCIPLES. [Chap. vii. 

manifest union among the people of God may be brought 
about. 

" And now may" the God of peace, who brought again 
from the dead our Lord Jesus, that great and good Shep- 
herd of the sheep, through the blood of the everlasting 
covenant, make us perfect in every good work to do his 
will, working in us that which is well-pleasing in his sight, 
through Jesus Christ, to whom be glory forever and ever. 
Amen." 

On motion, the report was adopted and the committee 
continued, Jabez Hall leading the convention in prayer for 
union. 



CHAPTER VIII. 

THE CREED QUESTION. 

ONE of the earliest points discussed was the expediency 
of humanly devised creeds as tests of fellowship and bonds 
of union among Christians, the Disciples maintaining that 
such creeds as bonds of union and terms of communion 
are necessarily heretical and schismatical. This was one 
of Mr. Campbell's affirmations in his debate with Mr. Rice 
in Lexington, Ky., in the year 1843. 

The word " authoritative " is an important word, and is 
to be borne continually in mind in any attempt to under- 
stand the position of the Disciples on the creed question. 
Their objection was and is to authoritative human creeds. 
That is to say, they object to creeds of this character as 
conditions of Christian and church fellowship. " By an 
authoritative creed is meant an abstract of human opinions 
concerning the supposed cardinal articles of Christian faith, 
which summary is made a bond of union or term of com- 
munion." ("Millennial Harbinger" for 1832, p. 344.) 

The Disciples do not object to publishing what they 
understand to be the teaching of Holy Scripture on any 
subject of faith or duty as a matter of information. They 
protest only against using such statement as a condition of 
fellowship. 

In an early period of the discussion attention was called 
to the fact that Unitarians, for example, warred against 
human creeds because those creeds supported Trinitarian- 



102 THE DISCIPLES. [Chap. viii. 

ism. Arminians too were hostile, it was said, to creeds 
because those creeds supported Calvinism. The contro- 
versy of the Disciples is to be distinguished from all pre- 
vious controversies on this subject in that their opposition 
to creeds arose from the conviction that whether their 
contents were true or false they were hostile to the union, 
peace, harmony, and purity of Christians, and so were 
hindrances in the way of the conversion of the world to 
Christ. (" Christian System," p. 9.) 

The principle which in the beginning was heartily ac- 
cepted, and to which the Disciples have been and are de- 
voted, may be expressed in the following words : " Faith 
in Jesus as the true Messiah, and obedience to him as our 
Lawgiver and King, the only test of Christian character and 
the only bond of Christian union, communion, and cooper- 
ation irrespective of all creeds, opinions, commandments, 
and traditions of men." (" Christian System," p. 8.) 

The constitutional principle in the organization of the 
Christian Association of Washington, Pa., is expressed in 
the following words : " That this society, formed for the 
purpose of promoting simple evangelical Christianity, shall 
to the utmost of its power countenance and support such 
ministers, and such only, as exhibit and manifest conformity 
to the original standard in conversation and doctrine, in 
zeal and diligence, only such as reduce to practice the 
simple original form of Christianity expressly exhibited 
upon the sacred page, without attempting to inculcate any- 
thing of human authority, of private opinion, or inventions 
of men as having any place in the constitution, faith, or 
worship of the Christian church or anything as matter of 
Christian faith or duty for which there cannot be produced 
a ' thus saith the Lord,' either in express terms or by 
approved precedent." (''Memoirs of Thomas Campbell," 

P . 28.) 



ARTICLES OF BELIEF. 103 

Alexander Campbell declared that next to personal 
salvation two objects constituted the summum bonum, or 
supreme good : the first was the union, peace, purity, and 
harmonious cooperation of Christians, guided by an under- 
standing enlightened by the Holy Scriptures ; and second, 
the conversion of sinners to God. He said that his predi- 
lections and antipathies on all religious questions arose 
from and were controlled by these all-absorbing interests. 
From these commenced his campaign against creeds as 
above defined. He said that he was always willing to 
give a declaration of his faith and knowledge of the Chris- 
tian system, but that he firmly protested against propound- 
ing dogmatically his own views or those of any fallible 
mortal as a condition or foundation of church union or co- 
operation. (" Christian System," p. 9.) 

While he and the Disciples generally were and are en- 
tirely willing, either with the tongue or by the pen, to pro- 
claim to the ends of the earth all that they know concern- 
ing the gospel and the religion of Jesus, they have always 
desired, and desire now, to have it distinctly understood 
that they take the Bible, the whole Bible, and nothing but 
the Bible, as the foundation of all Christian union and 
communion. 

As to the readiness of the Disciples to make such a 
publication, attention is called to the fact that in 1846 (see 
"Millennial Harbinger" for 1846, p. 385) Mr. Campbell 
published the following eight propositions as embodying 
his theological beliefs : 

" I. I believe that all Scripture given by inspiration of 
God is profitable for teaching, for conviction, for correc- 
tion, for instruction in righteousness, that the man of God 
may be perfect, and thoroughly accomplished for every 
good work. 

" 2. I believe in one God, as manifested in the person of 



104 THE DISCIPLES. [Chap. vm. 

the Father, of the Son, and of the Holy Spirit — who are, 
therefore, one in nature, power, and volition. 

" 3. I believe that every human being participates in all 
the consequences of the fall of Adam, and is born into 
the world frail and depraved in all his moral powers and 
capacities, so that without faith in Christ it is impossible 
for him, while in that state, to please God. 

" 4. I believe that the WORD, which from the beginning 
was with God, and which was God, became flesh, and 
dwelt among us as Emmanuel, or "God manifest in the 
flesh" and did make an expiation of sin " by the sacri- 
fice of himself," which no being could have done that was 
not possessed of a superhuman, superangelic, and divine 
nature. 

"5. I believe in the justification of a sinner by faith, 
without the deeds of law ; and of a Christian, not by faith 
alone, but by the obedience of faith. 

" 6. I believe in the operation of the Holy Spirit through 
the Word, but not without it, in the conversion and sanc- 
tification of the sinner. 

" 7. I believe in ' the right and duty of exercising our 
own judgment in the interpretation of the Holy Script- 
ures.' 

" 8. I believe in ' the divine institution of the evangel- 
ical ministry; the authority and perpetuity of the institu- 
tion of baptism and the Lord's Supper.' " 

In " Our Position," a tract by Isaac Errett, which is ex- 
tensively circulated by the Disciples as setting forth their 
position, the following thirteen items of evangelical belief 
are named : 

" 1. The divine inspiration of the Holy Scriptures of the 
Old and New Testaments. 

" 2. The revelation of God, especially in the New Tes- 



STATEMENT OF FAITH. 105 

tament, in the tri-personality of Father, Son, and Holy 
Spirit. 

" 3. The alone-sufficiency and all-sufficiency of the Bible, 
as a revelation of the divine character and will, and of the 
gospel of grace by which we are saved ; and as a rule of 
faith and practice. 

"4. The divine excellency and worthiness of Jesus as 
the Son of God ; his perfect humanity as the Son of man ; 
and his official authority and glory as the Christ — the 
Anointed Prophet, Priest, and King, who is to instruct us 
in the way of life, redeem us from sin and death, and reign 
in and over us as the rightful Sovereign of our being and 
Disposer of our destiny. We accept, therefore, in good 
faith, the supernatural religion presented to us in the New 
Testament, embracing in its revelations : 

"(1) The incarnation of the Logos — the eternal Word 
of God — in the person of Jesus of Nazareth. 

" (2) The life and teachings of this divinely anointed 
Lord and Saviour, as the highest and completest unfold- 
ing of the divine character and purposes, as they relate to 
our sinful and perishing race, and as an end of controversy 
touching all questions of salvation, duty, and destiny. 

" (3) The death of Jesus as a sin-offering, bringing us 
redemption through his blood, even the forgiveness of sins. 

" (4) His resurrection from the dead, abolishing death 
and bringing life and immortality clearly to light. 

" (5) His ascension to heaven and glorification in the 
heavens, where he ever liveth, the Mediator between God 
and men ; our great High-priest to intercede for his peo- 
ple ; and our King, to rule until his foes are all subdued 
and all the sublime purposes of his mediatorial reign are 
accomplished. 

" (6) His supreme authority as Lord of all. 



106 THE DISCIPLES. [Chap. viii. 

" 5. The personal and perpetual mission of the Holy 
Spirit to convict the world of sin, righteousness, and judg- 
ment, and to dwell in believers as their Comforter, Strength- 
ened and Sanctifier. 

" 6. The alienation of the race from God, and their 
entire dependence on the truth, mercy, and grace of God, 
as manifested in Jesus the Christ, and revealed and con- 
firmed to us by the Holy Spirit in the gospel, for regener- 
ation, sanctification, adoption, and life eternal. 

" 7. The necessity of faith and repentance in order to 
the enjoyment of salvation here, and of a life of obedience 
in order to the attainment of everlasting life. 

" 8. The perpetuity of baptism and the Lord's Supper, 
as divine ordinances, through all ages, to the end of time. 

" 9. The obligation to observe the first day of the week 
as the Lord's day, in commemoration of the death and 
resurrection of Jesus Christ, by acts of worship such as 
the New Testament teaches, and by spiritual culture such 
as befits this memorial day. 

" 10. The Church of Christ, a divine institution, com- 
posed of such as, by faith and baptism, have openly con- 
fessed the name of Christ ; with its appointed rulers, min- 
isters, and services, for the edification of Christians and the 
conversion of the world. 

" 11. The necessity of righteousness, benevolence, and 
holiness on the part of professed Christians, alike in view 
of their own final salvation and of their mission to turn the 
world to God. 

" 12. The fullness and freeness of the salvation offered 
in the gospel to all who accept it on the terms proposed. 

" 13. The final punishment of the ungodly by an ever- 
lasting destruction from the presence of the Lord and from 
the glory of his power." 

A prominent writer among the Disciples has been quoted 



THE BIBLE ONLY. 107 

as saying : " We take the Bible, the whole Bible, and noth- 
ing but the Bible, as the foundation of all Christian union 
and communion." (" Christian System," preface to the 
second edition.) 

It has also been said that the Disciples inscribed on their 
banner the following motto: " Faith in Jesus as the true 
Messiah, and obedience to him as our Lawgiver and King, 
the only test," etc. 

If the question is as to the book by which a church is 
to be guided or ought to be guided, the language quoted 
can easily be defended. The Bible is the book. This 
was the doctrine of the Reformers of the sixteenth century. 
This is the true Protestant position. In the controversy 
with Rome at the time of the Reformation one chief issue 
was an infallible church or an infallible book — which? 
Romanists said an infallible church ; Protestants, an infal- 
lible book. Chillingworth, a champion of the Protestant 
faith of the sixteenth century, is the author of the famous 
aphorism, " The Bible, the Bible only, is the religion of 
Protestants." When Chillingworth said that he was com- 
paring the unity of the Bible teaching with the lack of 
unity in the doctrine of Bellarmine or Baronius, in the 
doctrine of the Sarbonne or of the Jesuits or Dominicans. 
He said that Rome furnished no safe guide since popes in 
faith and in doctrine were arrayed against popes, coun- 
cils were against councils, fathers against fathers, and the 
church of one age against the church of another age. As 
the way out of this confusion the Protestants said that the 
Bible, and the Bible alone, contained their religion. 

So when it is said by the Disciples, " The Bible is our 
creed," the statement is made with the various books of 
human and uninspired composition, written to aid in the 
preservation of faith and government of the church, in 
mind. 



108 THE DISCIPLES. [Chap. viii. 

The Bible is the creed of the Disciples, not the Con- 
fession of Faith framed by the Westminster Assembly of 
divines. 

The Bible is the creed of the Disciples, not the articles 
of religion of the Protestant Episcopal Church. 

The Bible is the rule of faith of the Disciples, not the 
book of discipline of the Methodist Episcopal Church. 

This is the contrast and connection in which the Disci- 
ples desire to be understood as affirming that the Bible is 
their creed. As a comparative statement it is true; as an 
absolute statement it is not altogether correct. 

The Disciples maintain that the original creed of Chris- 
tianity contained but a single article, namely, " Jesus is 
the Christ, the Son of the living God," and that all doc- 
trinal tests but this must be abandoned. With them faith 
in Jesus as the divine Lord and Saviour is the one essen- 
tial condition of baptism and church fellowship. Jesus 
said expressly that on this creed he would build his church. 
(Matt. xvi. 1 8.) 

This was the basis of the Church of Christ in Jerusalem, 
in Antioch, in Ephesus, in Corinth, in Philippi, in Thessa- 
lonica, in Berea, and in every place where the inspired 
apostles preached the gospel and planted churches. This 
creed was sufficient then — is sufficient now. Not the be- 
lief of theological dogmas, however true, but faith in Jesus 
as the Christ, the Son of God, is the faith that saves the 
soul. With the Disciples this statement concerning the 
nature and official character of the Son of man is not 
merely an article of Christian faith standing on a level 
with other articles of belief, but it is the article of the 
Christian faith, the creed of the church. 

" Dost thou believe on the Son of God ? " (John ix. 35.) 
" If thou believest with all thine heart, thou may est " (Acts 
viii. 37) be baptized, is the language of Philip the evangel- 



DIVINE TEST OE ORTHODOXY. 109 

ist to the treasurer of Queen Candace. To every person, 
therefore, who applies for membership in a church of Dis- 
ciples the questions are, " Do you believe in your heart 
that Jesus is the Christ, the Son of the living God? Do 
you take him to be your Saviour? Do you desire to obey 
him?" 

These exact words, it may be, are not always employed, 
but always and everywhere the candidate for baptism and 
church-membership is asked concerning his faith in and 
his purpose toward Jesus, and nothing else. " What think 
ye of Christ? whose Son is he? " (Matt. xxii. 42) was our 
Lord's test of orthodoxy. 

The Disciples do not object, as has been said, to the 
publication of statements of belief for information, but 
they do object to using such statements as tests of fellow- 
ship. Alexander Campbell, for instance, said : " While 
we are always willing to give a declaration of our faith 
and knowledge of the Christian system, we firmly protest 
against dogmatically propounding our own views or those 
of any fallible mortal as a condition or foundation of church 
union and cooperation." (Preface to the second edition 
of "The Christian System.") Their uniform custom is to 
follow without unnecessary delay this confession of faith 
in the Son of God with the administration of baptism and 
the hand of Christian fellowship. 

The principal arguments which have been used against 
human creeds as conditions of fellowship are the fol- 
lowing : 

1. They are destitute of divine authority. God com- 
manded no one to make them, no one to write them, no 
one to receive them. There is no " Thus saith the Lord " 
for any synopsis of faith, for any formula of belief such 
as has been in this connection described, nor is there any 
precedent containing the sanction of our Lord for any- 



I I O THE DISCIPLES. [Chap. viii. 

thing of this character. Had the apostles placed such a 
statement at the close of the New Testament as is here 
contemplated, it would have been a sort of labor-saving 
device not at all designed by our Lord. It would have 
been a sort of acknowledgment that the writing in the 
book was not in some respects well adapted in the aggre- 
gate to the wants of society. For the good of man it was 
intended that to come to a knowledge of Jesus Christ our 
Lord and of the way of salvation should involve much 
labor, reading, thinking, praying, searching, meditation, 
and inquiry. Our Father intended to keep the minds of 
his children much in company with himself by placing in 
their hands a book of principles which they might read 
and ponder upon for millenniums of years, and still find 
in it something new. A fortune left to a child is really a 
misfortune. This proposition is almost universally true. 
Whatever lifts the mind above the necessity of exertion 
robs one not only of employment but of enjoyment as 
well, and permits him to fall into ennui, uselessness, dissi- 
pation, and ruin. Hereditary orthodoxy is, however, if 
possible, a greater misfortune. It often ruins a man in 
his best interests, and always robs him of the pleasure of 
searching for the truth, of musing, reflecting, acting for 
himself. 

2. Creeds have often operated, and their tendency has 
been, to cast out the good, the intelligent, the pure, and 
to retain those of contrary characteristics and character. 
They strain out the gnats and swallow the camels. They 
are in danger of racking off the pure wine and retaining 
the lees. 

3. An examination of the history of the Christian church 
from almost the beginning will demonstrate that human 
authoritative creeds have generally been proscriptive and 
overbearing, and if proscriptive and overbearing, also heret- 



THE AUTHORITY OF CHRIST. Ill 

ical and schismatical in their tendency. The truth of this 
proposition is copiously illustrated by incidents in the his- 
tory of the church from the construction of the Nicene 
Creed to the present hour. 

4. Their tendency has been to dethrone the Prophet, 
Priest, and King ordained of God to teach, to make inter- 
cession, and to rule over the children of men. Such a 
principle was not, of course, in the minds of their authors, 
but such a tendency certainly belongs to authoritative 
creedal statements. Men are commanded to hear Christ. 
(Matt. xvii. 5.) He, and he alone, is Head of the body, 
which is the church. (Col. i. 18.) He possesses all au- 
thority in heaven and on earth. (Matt, xxviii. 18.) He 
is the Author and Finisher of the faith. (Heb. xii. 2.) To 
substitute, even by implication, the teaching of any other 
for his doctrine is to displace infallible by fallible in- 
struction. 

5. It has been thought that creeds, as above defined, 
are prohibited by such precepts as the following : " Hold 
fast the form of sound words, which you have heard from 
me." (2 Tim. i. 13.) "Contend earnestly for the faith 
once for all delivered to the saints." (Jude i. 3.) " Hold 
fast the traditions which you have heard from us, whether 
by word or by our epistle." (2 Thess. ii. 15.) "This is 
my beloved Son; hear ye him." (Matt. xvii. 5.) These 
and other similar passages clearly inhibit all rivals to the 
sacred writings, all substitutes, even by implication, for 
the New Testament teaching, all final and authoritative 
summaries of inspired doctrine. If men are commanded 
to hear Christ as the ultimate authority, it is certain that 
Christ forbids a rival Lord. It has been declared that it 
was the divine purpose that in all things he should be pre- 
eminent. (Col. i. 18.) 

6. In the protracted and sometimes heated discussions 



112 THE DISCIPLES. [Chap. viii. 

of the creed question great emphasis was placed on the 
fact that the interval of time from the death of the apostles 
to at least the year 200 of the Christian era was the pur- 
est, most harmonious, united, prosperous, and happy period 
of the church — the very time when there was no other 
statement of belief than that contained in the apostolic 
word and literature. It is admitted that there were dec- 
larations of faith made, especially at baptism and at other 
times, but there was nothing formal, nothing extended, 
nothing authoritative, except the apostolic writings. In 
the third century men began to frame doctrinal and meta- 
physical creeds. This was the beginning of controversy 
about doctrines, ordinances, observances, etc., etc. The 
purest period of Christianity, and the most practical and 
useful, was when it had the one Book, and nothing else, in 
the way of writing as an authority. 

7. It was said that creeds necessarily became the con- 
stitutional law of the churches, exceeding difficult, almost 
impossible to revise, and, as such, embodied and perpetu- 
ated the elements of schism from generation to generation. 
Illustrations of the exceeding difficulty and great peril in- 
volved in any attempt to revise and readapt a creed or 
confession of faith we have before our eyes to-day. A 
society built upon a religious controversy is a sort of com- 
memorative institution, cherishing in the minds of those 
in succeeding ages ancient animosities, and encouraging 
men to love and to hate artificially, superficially, and irra- 
tionally. 

8. If the foregoing points are well taken, then it fol- 
lows that human authoritative creeds are unfavorable to 
that growth in Christian knowledge and that development 
of the social excellencies of our profession which in the 
apostolic age were presented by the spirit of inspiration as 
the paramount objects of Christian attainments. By attach- 



CREEDS AND SPIRITUAL DEVELOPMENT. 113 

ing the mind to denominational shibboleths they detached 
it from a free and unrestrained consecration of itself to 
the whole truth as contained in the Bible. They confined 
the mind to a certain range of tenets and principles which 
have in various ways acquired an undue importance, giv- 
ing thus to a definite number of points a factitious value, 
and in this way to a degree obliterating the proper dis- 
tinctions between children, young men, and fathers in the 
Church of God. It must be apparent to every person 
that it is unreasonable to require children and men of un- 
disciplined intellects to subscribe to statements of abstract 
themes carefully and laboriously prepared by trained think- 
ers as conditions of membership in Christ's holy church. 

9. It was contended also that human creeds are obvi- 
ously unfavorable to a large development of genuine spirit- 
uality. It was said that no one has ever been turned to 
Christ by a statement of theological dogmas. Such state- 
ments not only fail to turn sinners to Christ, but fail to 
promote sanctification on the part of those devoted to 
our Lord. They are at the best mere mummies of the 
life-inspiring truths of the Bible, which breathe with liv- 
ing efficacy and the warmth of divine love upon the soul. 
No one ever became enamored of a skeleton, however just 
its proportions or however perfect its organization, and no 
one call fall in love with the anatomical abstractions of a 
creed. They may excite the admiration of the intellect, 
but never the affections of the soul. This last, however, 
is essential to spirituality and sanctification. 

10. Without at all intending to do so, they assume to 
be plainer and more intelligible in their statements of truth 
than the Bible. This is as derogatory to the honor of the 
Holy Spirit who is the author of these sacred writings as 
it is false. They are the veriest jargon of abstract terms 
compared with the clear, intelligible, and admirable sim- 



114 THE DISCIPLES. [Chap. vm. 

plicity and beauty of the divine writings. Take the word 
" election " or the phrase " Son of God " as explained in 
the creeds of human device and in the Bible, and, if pos- 
sible, imagine a greater contrast in all that is plain, intel- 
ligible, and beautiful. Is not the Spirit of God the spirit 
of eloquence, of clear conceptions, and of appropriate, beau- 
tiful, and sublime language? An angel is not to be be- 
lieved if he presumes to improve the diction of the apostles 
and prophets. (Gal. i. 6-9.) The Spirit of the living God 
is the spirit of revelation, of all wisdom and utterance. 
Men are always infinitely more safe under his guidance 
than under that of any man, or company of men, however 
great, wise, or good. 

11. Human creeds have been peculiarly hostile to the 
work of reformation in all ages by their tendency to eject 
godly and intelligent ministers of religion. All the great 
reformers of the world have been excommunicated per- 
sons. No eminent Christian reformer has ever been per- 
mitted to exercise his ministry in the church in which he 
commenced his work. Such men have always been cast 
out, rejected, condemned. For this excommunication, re- 
jection, and condemnation the creeds are responsible, and 
ought, for this reason, themselves to be rejected and con- 
demned. 

1 2. Another argument was, that they are entirely super- 
fluous and altogether redundant so far as their detection of 
either error or errorists is concerned. The greatest plea 
for them has always been their importance and utility in 
the detection and exposure of heretics and heresy. A 
ready reply to this, and one apparently satisfactory, is 
that heretics and heresy existed in the apostolic age, and 
under the ministry of those men made wise by the indwell- 
ing of the Holy Spirit. Jude, for instance, complained that 
ungodly men, turning the favor of God into lasciviousness 



HERETICS IN THE APOSTOLIC CHURCH. 115 

and denying the one God and our Lord Jesus Christ, had 
crept into the church unawares. (Jude i. 4.) Paul echoes 
the same sentiment in reference to false brethren who 
" came in privily to spy out our liberty which we have in 
Christ Jesus, that they might bring us into bondage." 
(Gal. ii. 4.) There were those who " went out from us 
because they were not of us," and there was Demas, who 
" forsook " Paul in the hour of clanger, " having loved this 
present world." (1 John ii. 19; 2 Tim. iv. 10.) 

Time fails to speak at length of Simon the sorcerer (Acts 
viii. 9-24), of Alexander the coppersmith (2 Tim. iv. 14), 
of Phygellus and Hermogenes (2 Tim. i. 15), of Hyme- 
neus and Alexander (1 Tim. i. 20), whom Paul delivered 
over to Satan that they might learn not to blaspheme, 
and of many others who proved insincere in their con- 
fession and false to its obligations. Pharisees in Jeru- 
salem crept in to spy out the liberty of the new covenant 
(Acts xv. 1-5), and bring the brethren back into bond- 
age to the law, and there were Sadducees in the church 
in Corinth who denied the resurrection. (1 Cor. xv. 12.) 
There were philosophers, such as Plymeneus and Philetus, 
who concerning the faith erred, saying that the resurrec- 
tion was past, and thus they overthrew the faith of some. 
(2 Tim. ii. 18.) There were transcendentalists who de- 
nied that Jesus Christ had come in the flesh, having specu- 
lated his bodily existence into the science of moonshine 
or something equally unreal. (1 John iv. 1-3.) James 
warned some against the worship of the heavenly bodies 
by assuring them that every good gift and every perfect 
boon comes down from the Father of lights and not from 
the lights themselves. (James i. 17.) Paul fought a hard 
battle against the brethren who were disposed to openly 
countenance fornication, incest, and, the sacrificial banquets 
of heathen worship. (See 1 Cor.) Under the pressure of 



Il6 THE DISCIPLES. . [Chap. viii. 

all this influx of falsehood and iniquity, why did not these 
inspired men see their mistake, and, discarding the simple 
confession of faith in Jesus as the Son of God, draw up a 
masterly catechism or skillfully arranged articles of re- 
ligion which would shut out every error and guard the 
purity of the church ? How sad the reflection that men 
so ingenious in other respects were so stupid in this, and 
how fortunate for us that the wiser heads of Nice, Rome, 
Geneva, Augsburg, and Westminster have supplied this 
deficiency in the work of the apostles ! 

Our Lord, in one of the epistles addressed to the seven 
churches in Asia, commends a body of believers because 
men claiming to be apostles, but who were not, had been 
put to the proof, and their true character detected. (Rev. 
ii. 2.) It is a fact that in that early period of the church's 
history pretenders of a most accomplished character were 
detected, condemned and repudiated, by churches pos- 
sessing only parts of the New Testament, without the help 
of creeds ; and who will say that we in these last days can- 
not try persons by the rule of faith presented in the Bible, 
detect their deviations from the good and the right way, 
and inflict on them proper punishment by the authority 
of Jesus Christ? 

13. Another argument was that human creeds are for- 
midable obstacles in the way of such a communion of be- 
lievers as that for which the Master prayed. No man for 
even a moment seriously entertains the thought that Dis- 
ciples of Christ will ever be induced to unite on any human 
statement of belief. No man thinks that the world will 
ever be converted to Episcopalianism, Presbyterianism, or 
Methodism. These, and all other similar denominations, 
are results of serious efforts to return to the simple, spirit- 
ual Christianity of the New Testament. Christianity was 
before denominationalism, and it will survive all denomina- 



DENOMINATIONALISM TEMPORARY. 117 

tions. They are destined to perish. Take from each its 
peculiarities, and Christianity still remains. What they 
all hold in common as matters of faith may be regarded 
as Christianity. What is peculiar to each is not essential 
to the religion of Jesus. These peculiarities are of them- 
selves inadequate to meet the deathless wants of human- 
ity. Their utter incompetency to turn men to the Lord 
must be apparent. They are not permanently suited to 
the genius of human nature. They are but temporary 
expedients. • They are mere incidents in the progress of 
Christ's holy church, and must, therefore, sooner or later, 
give place to a better order. Pure, uncorrupted, original 
Christianity in letter and in spirit as described on the 
pages of the New Testament, is, without doubt, superior 
to present-day denominationalism. Denominational insti- 
tutions built chiefly upon phrenological and psychological 
developments of human nature must by and by inevitably 
yield to the whole genius of our common humanity. Men 
want a brighter, deeper, higher, purer, and more spiritual 
Christianity than any of them. The world longs for it, de- 
mands it, and the most spiritually-minded Christians pray 
for it. 

Mr. Campbell said in his debate with Mr. Rice that : 
" Our Reformation began in the conviction of the inade- 
quacy of the corrupted forms of religion in popular use to 
effect that thorough change of heart and life which the 
gospel contemplates as so essential to admission into 
heaven." (" Campbell and Rice Debate," p. 678.) 

If Christians would sheathe forever their swords of strife, 
if they would make one grand auto-da-fe 'of all their creeds 
and shibboleths, if they would make one great burnt-offer- 
ing of their schismatical constitutions, and cast forever to 
the moles and the bats their ancient apocryphal traditions, 
and then unite in the apostolic and divine institutions, the 



I 1 8 THE DISCIPLES. [Chap. viii. 

Christian religion might be sent to the ends of the earth 
in triumph in less than a single generation. 

Protestant England and Protestant America have at their 
disposal all the means necessary to send the gospel from 
pole to pole and from the Thames to the ends of the earth. 
They have men enough, genius, learning, talent, ships, 
books, money, enterprise, and zeal adequate to such a 
splendid scheme if they would in Christian faith and pur- 
ity unite in one holy effort on the plain teaching of the 
Book of God to humanize, civilize, and evangelize all the 
brotherhood of man in a comparatively short period of 
time. Too much of the artillery, intellectual, moral, and 
physical, is expended upon our little, scattering citadels, 
fortifications, and towers. This warfare among the pro- 
fessed followers of the Prince of Peace is uncivil, barba- 
rous, savage. Unintentionally, of course, but nevertheless 
truly, it is a warfare against ourselves, against the common 
Saviour, and against the whole family of man. 

For these and other reasons Disciples pray for the anni- 
hilation of partyism, and of everything that directly or in- 
directly tends to keep it up, and instead of human devices, 
instead of ordinances and traditions of men, they plead for 
the doctrine of the Bible, and nothing but the accredited 
teachings of the Bible, as the standard and rule of all per- 
sonal duties, as the sufficient bond of union, as containing 
the only divinely authorized terms of Christian communion, 
and the sufficient director and formulator of our entire 
church relations, faith, discipline, and government. 

It would seem to be proper before closing this chapter 
to make a more definite -statement than has yet been pre- 
sented of certain points in the teaching of the Disciples 
by which they are differentiated from their brethren of 
the evangelical faith. Some years ago the late Isaac 
Errett made a statement of particulars in which Disciples 






SOME PE C i LI A RJ TIES. \ 1 9 

differ from other Christians, and in which, consequently, 
their doctrinal peculiarities most strikingly appear. This 
statement is, so far as can be learned, universally accept- 
able to the Disciples of Christ. Mr. Errett said : 

" 1. While agreeing as to the divine inspiration of the 
Old and New Testaments, we differ on the question of 
their equal binding authority on Christians. In our view, 
the Old Testament was of authority with Jezus, the New 
Testament is now of authority with Christians. We accept 
the Old Testament as true, and as essential to a proper 
understanding of the New, and as containing many in- 
valuable lessons in righteousness and holiness which are 
of equal preciousness under all dispensations ; but as a 
book of authority to teach us what we are to do, the New 
Testament alone, as embodying the teachings of Christ 
and his apostles, is our standard. 

" 2. While accepting fully and unequivocally the Script- 
ure statements concerning what is usually called the trinity 
of persons in the Godhead, we repudiate alike the philo- 
sophical and theological speculations of Trinitarians and 
Unitarians, and all unauthorized forms of speech on a 
question which transcends human reason, and on which 
it becomes us to speak ' in words which the Holy Spirit 
teacheth.' Seeing how many needless and ruinous strifes 
have been kindled among sincere believers by attempts to 
define the indefinable, and to make tests of fellowship of 
human forms of speech, which lack divine authority, we 
have determined to eschew all such mischievous specula- 
tions and arbitrary terms of fellowship, and to insist only 
on the ' form of sound words ' given to us in the Script- 
ures concerning the Father, the Son, and the Holy Spirit. 

" 3. While agreeing that the Bible furnishes an all-suf- 
ficient revelation of the divine will and a perfect rule of 
faith and practice, we disagree practically in this : We act 



120 THE DISCIPLES. [Chap. vm. 

consistently zvith this principle, and repudiate all human 
authoritative creeds. We object not to publishing, for 
information, what we believe and practice, in whole or in 
part, as circumstances may demand, with the reasons there- 
for. But we stoutly refuse to accept of any such state-, 
ment as authoritative, or as a test of fellowship, since Jesus 
Christ alone is Lord of the conscience, and his word alone 
can rightfully bind us. What he has revealed and en- 
joined, either personally or by his apostles, we acknowl- 
edge as binding; where he has not bound us, we are free ; 
and we insist on standing fast in the liberty wherewith 
Christ hath made us free, carefully guarding against all 
perversions of said liberty into means or occasions of strife. 
" 4. With us, the divinity and Christhood of Jesus is 
more than a mere item of doctrine — it is the central truth 
of the Christian system, and, in an important sense, the 
creed of Christianity. It is the one fundamental truth 
which we are jealously careful to guard against all com- 
promise. To persuade men to trust and love and obey a 
divine Saviour is the one great end for which we labor in 
preaching the. gospel; assured that if men are right about 
Christ, Christ will bring them right about everything else. 
We therefore preach Jesus Christ, and him crucified. We 
demand no other faith, in order to baptism and church- 
membership, than the faith of the heart in Jesus as the 
Christ, the Son of the living God ; nor have we any term 
or bond of fellowship but faith in this divine Redeemer 
and obedience to him. All who trust in the Son of God 
and obey him are our brethren, however wrong they may 
be about anything else ; and those who do not trust in 
this divine Saviour for salvation, and obey his command- 
ments, are not our brethren, however intelligent and 
excellent they may be in all beside. Faith in the une- 
quivocal testimonies concerning Jesus — his incarnation, 



THE WORK OF THE HOLY SPIRIT. 12 1 

life-teachings, sufferings, death for sin, resurrection, ex- 
altation, and divine sovereignty and priesthood — and obe- 
dience to the plain commands he has given us, are with 
us, therefore, the basis and bond of Christian fellowship. 
In judgments merely inferential we reach conclusions as 
nearly unanimous as we can; and where we fail, exercise 
forbearance, in the confidence that God will lead us into 
final agreement. In matters of expediency, where we are 
left free to follow our own best judgment, we allow the 
majority to rule. In matters of opinion — that is, matters 
touching which the Bible is either silent or so obscure in 
its revelations as not to admit of definite conclusions — 
we allow the largest liberty, so long as none judges his 
brother, or insists on forcing his own opinions on others, or 
on making them an occasion of strife. 

" 5. While heartily recognizing the perpetual agency 
of the Holy Spirit in the work of conversion — or, to use 
a broader term, regeneration — we repudiate all theories 
of spiritual operations and all theories of the divine and 
human natures which logically rule out the Word of God 
as the instrument of regeneration and conversion ; or which 
make the sinner passive and helpless, regarding regenera- 
tion as a miracle, and leading men to seek the evidence 
of acceptance with God in supernatural tokens or special 
revelations, rather than in the definite and unchangeable 
testimonies and promises of the gospel. We require assent 
to no theory of regeneration or of spiritual influence ; but 
insist that men shall hear, believe, repent, and obey the 
gospel — assured that if we are faithful to God's require- 
ments on the hitman side of things, he will ever be true to 
himself and to us in accomplishing what is needful on the 
divine side. Our business is to preach the gospel and 
plead with sinners to be reconciled to God ; asking God, 
while we plant and water, to give the increase. We care 



122 THE DISCIPLES. [Chap. viii. 

little for the logic of any theory of regeneration, if we may 
but persuade sinners to believe, repent, and obey. 

" 6. While agreeing with all the evangelical in the 
necessity of faith and repentance, we differ in this: We 
submit 110 other tests but faith and repentance, in admitting 
persons to baptism and church-membership. We present 
to them no articles of faith other than the one article con- 
cerning the divinity and Christhood of Jesus ; we demand 
no narration of a religious experience other than is ex- 
pressed in a voluntary confession of faith in Jesus; we 
demand no probation to determine their fitness to come 
into the church ; but instantly, on their voluntary confes- 
sion of the Christ and avowed desire to leave their sins 
and serve the Lord Christ, unless there are good reasons 
to doubt their sincerity, they are accepted and baptized, 
in the name of the Lord Jesus, and into the name of the 
Father, the Son, and the Holy Spirit. They are thus 
wedded to Christ, and not to a set of doctrines or to a 
party. 

<f 7. We not only acknowledge the perpetuity of baptism, 
but insist on its meaning, according to the divine testi- 
monies : ' He that believeth and is baptized shall be saved' 
' Repent, and be baptized every one of you in the name 
of Jesus Christ for the remission of sins, and you shall re- 
ceive the gift of the Holy Spirit.' We therefore teach the 
believing penitent to seek, through baptism, the divine 
assurance of the forgiveness of sins, and that gift of the 
Holy Spirit which the Lord has promised to them that 
obey him. Thus, in a hearty and Scriptural surrender to 
the authority of the Lord Jesus, and not in dreams, vis- 
ions, or revelations, are we to seek for that assurance of 
pardon and that evidence of sonship to which the gospel 
points us. 

" The Lord's Supper, too, holds a different place with 



THE CHURCH. 123 

us from that which is usually allowed to it. We invest it 
not with the awfulness of a sacrament, but regard it as a 
sweet and precious feast of holy memories, designed to 
quicken our love of Christ and cement the ties of our 
common brotherhood. We therefore observe it as part of 
our regular worship, every Lord's day, and hold it a sol- 
emn, but joyful and refreshing feast of love, in which all 
the disciples of our Lord should feel it to be a great privi- 
lege to unite. ' Sacred to the memory of our Lord and 
Saviour Jesus Christ,' is written on this simple and solemn 
family feast in the Lord's house. 

" 8. The Lord's day — not the Jewish Sabbath — is a New 
Testament observance, which is not governed by statute, 
but by apostolic example and the devotion of loyal and 
loving hearts. 

" 9. The Cliurcli of CJirisl — not sects — is a divine insti- 
tution. We do not recognize sects, with sectarian names 
and symbols and terms of fellowship, as brandies of the 
Church of Christ, but as unscriptural and antiscriptural, 
and therefore to be abandoned for the One Church of 
God which the New Testament reveals. That God has a 
people among these sects, we believe ; we call on them to 
come out from all party organizations, to renounce all 
party names and party tests, and seek only for CJiristian 
union and fellowship according to apostolic teaching. 
Moreover, while we recognize the seeming necessity for 
various denominational movements in the past, in the con- 
fusions growing out of the Great Apostasy, we believe 
that the time has now fully come to expose the evils and 
mischiefs of the sect spirit and sect life, and to insist on 
the abandonment of sects and a return to the unity of 
spirit and the union and cooperation that marked the 
churches of the New Testament. We therefore urge the 
Word of God against human creeds ; faith in Christ against 



124 THE DISCIPLES. [Chap. vni. 

faith in systems of theology ; obedience to Christ rather 
than obedience to church authority; the Chiirch of Christ 
in place of sects ; the promises of the gospel instead of 
dreams, visions, and marvelous experiences as evidences 
of pardon ; Christian character, in place of orthodoxy in 
doctrine, as the bond of union; and associations for co- 
operation in good works instead of associations to settle 
questions of faith and discipline. 

" It will thus be seen that our differential character is 
found not in the advocacy of new doctrines or practices, 
but in rejecting that which has been added to the original 
simple faith and practice of the Church of God. Could 
all return to this, it would not only end many unhappy 
strifes and unite forces now scattered and wasted, but 
would revive the spirituality and enthusiasm of the early 
church ; as we should no longer need, as in the weakness 
of sectism, to cater to the world's fashions and follies to 
maintain a precarious existence. Zion could again put on 
her beautiful garments and shine in the light of God, and 
go out in resistless strength to the conquest of the world. 
To this end, we are not asking any to cast away their con- 
fidence in Christ, or to part with aught that is divine; but 
to cast away that which is human, and be one in clinging 
to the divine. Is it not reasonable? Is it not just? Is 
it not absolutely necessary, to enable the people of God 
to do the work of God?" ("Our Position," by Isaac 
Errett, pp. 6-1 1.) 

It seems appropriate to note in the conclusion of this 
chapter the fact that there is on the part of the Disciples 
agreement with the Baptists as to the proper form and 
subjects of baptism, but when the specific design of the 
ordinance is considered, Disciples and Baptists seem to 
part company. The former maintained that " regeneration 
must be so far accomplished before baptism that the sub- 



BAPTISM AND FORGIVENESS. 125 

ject is changed in heart, and in faith and penitence must 
have yielded up his heart to Christ ; otherwise baptism is 
nothing but an empty form. ^vX forgiveness is something 
distinct from regeneration ; forgiveness is an act of the 
Sovereign ; not a change of the sinner's heart ; and while 
it is extended in view of the sinner's faith and repentance, 
it needs to be offered in a sensible and tangible form, such 
that the sinner can seize it and appropriate it with unmis- 
takable defmiteness. In baptism he appropriates God's 
promise of forgiveness, relying on the divine testimonies : 
1 He that belie veth and is baptized shall be saved.' * Re- 
pent, and be baptized every one of you in the name of 
Jesus Christ for the remission of sins, and ye shall receive 
the gift of the Holy Spirit.' He thus lays hold of the 
promise of Christ and appropriates it as his own. He 
does not merit it, nor procure it, nor earn it, in being bap- 
tized ; but he appropriates what the mercy of God has 
provided and offered in the gospel. We therefore teach 
all who are baptized that if they bring to their baptism a 
heart that renounces sin and implicitly trusts the power of 
Christ to save, they should rely on the Saviour's own 
promise, ' He that believeth and is baptized shall be 
saved.'' (" Our Position," pp. 12, 13.) 

On the subject of church government Disciples are, in 
the main, in harmony with the Congregationalists and 
Baptists. For the sake of order and efficiency they have 
elders or bishops, deacons and evangelists, yet in the ab- 
sence of these the members are taught to meet, to keep 
the ordinances, and encourage one another to love, to good 
works, and to administer baptism and partake of the 
Lord's Supper, or do whatever needs to be done to pro- 
mote their own growth and the salvation of sinners. 
Nevertheless, as soon as suitable gifts are developed per- 
sons are chosen to act as elders and deacons, and to serve 



126 THE DISCIPLES. [Chap. viii. 

in any other ministry the church may need. The position 
and authority of eldership in a congregation of Disciples 
is about the same as in a Presbyterian church. 

They have no ecclesiastical courts, properly speaking, 
outside the individual churches, but it is becoming some- 
what general to refer difficult cases to a committee mutu- 
ally agreed on by the parties concerned, their decision to 
be final. (See " Our Position," p. 14.) 

Their position on the subject of union among believers 
for evangelistic work has been stated with a reasonable 
degree of fullness. While they make to their brethren of 
every name a distinct and definite proposition, which they 
believe to be thoroughly Scriptural also, looking to the re- 
union of believers, they rejoice in every utterance which 
tends to break down sectarian barriers, and hail with glad- 
ness every step which condemns the folly and wickedness 
of denominationalism. They have, however, generally, 
no faith in the practicability of uniting denominations, as 
such, on any merely human basis, however liberal. The 
union cannot be Christian unless it is union in Christ, in 
those things which Christ enjoins, neither less nor more. 






CHAPTER IX. 

LITERATURE AND EDUCATION. 

THE Disciples have been fruitful in the- production of 
literature, especially of a periodical and polemic character. 
Their movement -was, as has been abundantly shown, in 
the interests of peace and union among the people of God. 
Theological reconstruction and contention were no part of 
the original program. A campaign of theological and 
ecclesiastical war was not so much as thought of by the 
pious men who were moved by the Spirit of God to under- 
take to lead the people back to Christianity according to 
Christ. It was certainly not the purpose of Thomas 
Campbell when he wrote the " Declaration and Address " 
for the Christian Association in 1809 to engage in contro- 
versy with his brethren, and no one who is at all acquainted 
with the gentle spirit of Barton Warren Stone can for a 
moment think of him as a polemic. He was prominently 
a man of peace. 

Thomas Campbell especially, and Alexander, his son, 
entertained a natural aversion to everything which looked 
in the direction of theological pugilism. The former never 
conquered this aversion. The latter, however, did to such 
an extent that in the minds of many people he is thought 
of chiefly, if not altogether, as a theological polemic. 
Alexander Campbell's published debates, are with the 
Rev. John Walker, a minister of the secession Presbyte- 
rian Church in 1820; with the Rev. W. L. Maccalla, of the 
Presbyterian Church ; with Robert Owen, the Socialist ; 

127 



128 THE DISCIPLES. [Chap. ix. 

with Archbishop Purcell, of the Roman Catholic Church; 
and with the Rev. N. L. Rice, of the Presbyterian Church. 
These were oral debates, which were published in book 
form. 

The story of a change of view on the part of Alexander 
Campbell in regard to the subject of a public oral discussion 
of religious topics is not only interesting but necessary, in 
order to fully understand a portion of the history of the 
Disciples. The first public discussion was conducted in 
the town of Mount Pleasant, in the State of Ohio, a village 
about twenty- three miles distant from Mr. Campbell's 
residence in Brooke County, Va., in the month of June of 
the year 1820. The debate was with a gentleman named 
John Walker, a minister of the gospel in the seceder branch 
of the Presbyterian Church. This debate originated as 
follows : 

John Birch, pastor of a Baptist church near Mount Pleas- 
ant, during the autumn of 181 9 baptized an unusual num- 
ber of believers. As a means of hindering the progress of 
Baptist principles and usages in the community Mr. Walker 
preached on infant baptism. Mr. Birch listened to one of 
his discourses. In the course of the sermon Mr. Walker 
quoted from a Dr. Baldwin. Mr. Birch thought the quo- 
tation was unfair, and at the conclusion of the address he 
asked Mr. Walker to what part of Dr. Baldwin's works he 
had referred. This gave rise to a short discussion as to 
the meaning of the quotation. During this interview Mr. 
Walker challenged Mr. Birch, or any regular Baptist min- 
ister of good moral character and of reputable standing 
intellectually, whom Mr. Birch might choose, to meet him 
in a joint, public, oral discussion on the general subject of 
baptism, but especially the baptism of infants. Mr. Birch 
at once accepted the challenge, and invited Alexander 
Campbell, as a champion of Baptist faith and practice in 



POLEMIC PERIOD. I 2 9 

that part of the world, to represent the denomination in 
such a meeting. Three times Mr. Birch wrote to Mr. 
Campbell, inviting him to engage in a debate, before he 
succeeded in eliciting a reply. 

In Mr. Birch's third letter to Mr. Campbell he told him 
that : " It is the unanimous wish of the church to which I 
belong that you should be the disputant." Writing of 
this discussion ten years later, Mr. Campbell said : " In the 
year 1820, when solicited to meet Mr. Walker on the sub- 
ject of baptism I hesitated for about six months whether 
it was lawful thus to defend the truth. I was written to 
three times before I gained my own consent. I did not 
like controversy so well as many have since thought I did, 
and was doubtful of the effects it might have on society. 
These difficulties, however, were overcome, and we met. 
It was not until after I discovered the effects of that dis- 
cussion that I began to hope that something might be 
done to arouse this generation from its supineness and 
spiritual lethargy." 

In his first address Mr. Campbell referred to the hesi- 
tancy with which he gave his consent to engage in a public 
discussion. He said : " But why should I hesitate on the 
lawfulness of thus vindicating truth and opposing error? 
Did not the Apostle Paul publicly dispute with Jews and 
Greeks, with the leaders in philosophy and religion of his 
time? Yes, he publicly disputed with Epicureans and 
Stoics, the Jewish priests and the Roman orators, and 
openly refuted them. Nay, he disputed publicly in the 
school of one Tyrannus two entire years with all that came 
unto him. The Messiah himself publicly disputed with 
the Pharisees and the Sadducees, the priests and the rulers 
of the people ; and by public discussion did Martin Luther, 
the celebrated Reformer, wage war with the whole learning 
and see of Rome. By these means he began and carried on 



1 30 THE DISCIPLES. [Chap. ix. 

the Reformation. . . . Heaven has stamped its probatum 
est upon this method of maintaining truth." 

From the above facts it will be seen that this initial de- 
bate was not sought by Mr. Campbell and his friends, but 
that the challenge which resulted in the discussion was 
issued by the Rev. John Walker. Mr. Campbell was not 
connected with the controversy in any manner until after 
he had received a thrice- repeated invitation from Mr. 
Birch, at Mr. Walker's request, to meet the latter in a 
public defense of Baptist principles. Mr. Campbell, in a 
preface to the debate which was published in 1822, tells 
with what hesitancy he consented to engage in the un- 
pleasant and doubtful business. He says : " I hesitated a 
little, but my devotion to the cause of truth, and my being 
unwilling even to appear, much more to feel, afraid or 
ashamed to defend the cause of truth, overcame my natu- 
ral aversion to controversy, and finally determined me to 
agree to meet Mr. Walker." 

Let the fact also be noted that Mr. Campbell appeared 
in behalf of the Baptist cause, and as " a regular Baptist 
minister of good moral character and reputable standing." 
During this debate he spoke as a Baptist. He said: " On 
my side, or rather on the Baptist side, of the question 
there is nothing to be proved. The Pedobaptists them- 
selves admit that the baptism which we practice is Christian 
baptism. They also maintain that infant sprinkling is 
Christian baptism. This we deny. A Baptist man can 
present in five minutes a divine warrant and express com- 
mand authorizing his faith and practice, but a Pedobaptist 
requires days to prove his practice, and finally fails in 
the attempt." (Preface to " Campbell and Walker De- 
bate," p. 6.) 

At the close of this discussion Mr. Campbell's scruples 
were so effectually overcome that he gave notice of his 



I ONTROVERSY DEFENDED. I 3 1 

willingness to debate the same subject with any reputable 
and able minister in the Presbyterian Church, feeling, as 
he said, that Mr. Walker had not argued the Pedobaptist 
cause in such a manner as the Pedobaptists would gener- 
ally abide by. A little later, through the agency of Mr. 
A. D. Keith, Alexander Campbell published the following : 
" I this day publish to all present that I feel disposed to 
meet any Pedobaptist minister of any denomination, of 
good standing in his party, and I engage to prove in a de- 
bate with him, either viva voce or with the pen, that infant 
sprinkling is a human tradition, and injurious to the well- 
being of society, religious and political." 

Out of these expressions of readiness to engage in 
public discussion came Mr. Campbell's second debate, 
that with the Rev. W. L. Maccalla, in the year 1823. 
This gentleman was a minister in the Presbyterian denom- 
ination, and the general subject of discussion was the same 
as in the debate with Mr. Walker. Meantime Mr. Camp- 
bell experienced such a change of sentiment on the subject 
of public oral discussions of religious and theological ques- 
tions that he was able to write the following : 

" It is long since religious controversy began. The first 
quarrel that arose in the human family was about religion, 
and since the proclamation, ' I will put enmity between 
thy seed and her seed,' the controversy has been carried 
oh by different hands, by different means, and with various 
success. It is the duty of the Christian, and has ever been 
the duty of the saint, to contend for the truth revealed 
in opposition to error. From the days that Jannes and 
Jambres withstood Moses down to the present time every 
distinguished saint has been engaged in controversy. The 
ancient prophets, the Saviour of the world, and his holy 
apostles were all religious controversialists. The Saviour's 
life was one continued scene of controversy and debate 



32 



THE DISCIPLES. 



[Chap. ix. 



with the scribes, the elders, the Pharisees, the Sadducees, 
and with the established priesthood of his era. The apos- 
tles were noted disputants and the most successful contro- 
versialists that ever lived. Paul the Apostle was more 
famous in this department than Alexander the Great or 
Bonaparte in the field. Whether a Stoic or an Epicu- 
rean philosopher, a Roman orator, a Jewish high-priest, or 
Sadducean teacher encountered him, he came off victorious 
and triumphant. Never was he foiled in battle, never did 
he give back the sword which he wielded, and the arm 
which directed it proved resistless in the fight. 

" There are not a few who deprecate religious contro- 
versy as an evil of no small magnitude [to this company 
Alexander Campbell himself belonged only a short time 
before], but these [he now says] are either ill-informed or 
themselves conscious that their principles will not bear in- 
vestigation. So long as there is good and evil, truth and 
error, in this world, so long will there be opposition, for 
it is the nature of good and evil, of truth and error, to 
oppose each other. We cheerfully confess that it is much 
to be regretted that controversy among Christians should 
exist, but it is more to be regretted that error, the professed 
cause of it, should exist. Seeing, then, that controversy 
must exist, the only question is, How may it be managed 
to the best advantage? To the controversies recorded 
in the New Testament we must appeal as furnishing an 
answer to this question. They were, in general, public, 
open, plain, and sometimes sharp and severe, but the dis- 
putants who embraced the truth in those controversies 
never lost the spirit of truth in the heat of conflict, but 
with all calmness, moderation, firmness, and benevolence 
they wielded the sword of the Spirit, and their controver- 
sies when recorded by impartial hands breathe a heavenly 
sweetness that so refreshes the intelligent reader that he 



THE BELLIGERENT ERA. 133 

often forgets the controversy in admiration of the majesty 
of truth, the benevolence and purity of their hearts." 
(Preface to " Maccalla and Campbell Debate.") 

With the discussions here named and the beginning of 
the publication of the " Christian Baptist," August 1, 1823, 
the belligerent era among the Disciples was fairly inaugu- 
rated. 

The prospectus of this paper was at once a declaration 
of independence and a proclamation of war. The end 
and objects of the proposed publication were candidly and 
clearly stated in the following words : 

" The ' Christian Baptist ' shall espouse the cause of no 
religious sect, excepting that ancient sect ' called Christians 
first at Antioch.' Its sole object shall be the eviction of 
truth and the exposing of error in doctrine and practice. 
The editor, acknowledging no standard of religious faith 
or works other than the Old and New Testaments, and 
the latter as the only standard of the religion of Jesus 
Christ, will, intentionally at least, oppose nothing which it 
contains and recommend nothing which it does not enjoin. 
Having no worldly interest at stake from the adoption or 
reprobation of any articles of faith or religious practice, 
having no gift nor religious emolument to blind his eyes 
or to pervert his judgment, he hopes to manifest that he 
is an impartial advocate of truth." (" Memoirs of Alex- 
ander Campbell," vol. ii., p. 50.) 

The note of dedication prefixed to the original edition 
of the " Christian Baptist " reads as follows: 

" To ALL those, without distinction, who acknowledge 
the Scriptures of the Old and New Testaments to be a 
Revelation from God ; and the New Testament as con- 
taining the Religion of JESUS CHRIST: 

" Who, willing to have all religious tenets and practices 



134 THE DISCIPLES. [Chap. ix. 

tried by the divine Word ; and who, feeling themselves in 
duty bound to search the Scriptures for themselves, in all 
matters of religion, are disposed to reject all doctrines and 
commandments of men, and to obey the truth, holding 
fast the faith once delivered to the saints — this work is' 
most respectfully and affectionately dedicated by 

"The Editor." 

The foregoing prospectus and dedication still express 
the spirit of what may be characterized as the belligerent 
era of the Disciples, and the facts here stated clearly show 
the manner in which they were drawn into a war theologic 
and ecclesiastic. 

Mr. Campbell, in his preface to his published report of 
the Maccalla and Campbell debate, refers to the " calm- 
ness, moderation, benevolence, and heavenly sweetness " 
of the controversies reported in the New Testament, as 
examples to be imitated by all in modern times who engage 
in the discussion of ecclesiastical, -theological, moral, and 
religious questions. But no one who has read or who now 
reads, if any do now read, the " Christian Baptist," has 
been impressed with the " calmness, moderation, benevo- 
lence, and heavenly sweetness " of those whose controver- 
sies have come down to us on its pages. No person, in 
reading the lines of this magazine, " often forgets the con- 
troversy in admiration of the majesty of truth, benevolence, 
and purity of their hearts " — the hearts of the controver- 
sialists. 

Dr. Richardson, in his " Memoirs of Alexander Camp- 
bell," says that expositions of primitive Christianity and 
of the corruptions in the church were " well calculated to 
startle the entire religious community," and that this was 
what Mr. Campbell " designed to do, for he conceived the 
people to be so completely under the dominion- of the 




CHANGE OF STYLE. 1 35 

clergy at this time that nothing but bold and decisive 
measures could arouse them to proper inquiry." (" Mem- 
oirs of Alexander Campbell," vol. ii. p. 53.) 

The name " Christian Baptist " was adopted with some 
hesitancy, since the word " Baptist " was a denominational 
designation, and the purpose of the Campbells was to free 
from denominationalism themselves and all whom they 
might be able to influence. It was, however, after con- 
ference, determined to give the name " Christian Baptist " 
to the magazine in order to avoid offending religious prej- 
udice, as Dr. Richardson says, and to give greater currency 
to the principles which were to be .presented. After con- 
ducting this magazine with remarkable success through 
seven years, Mr. Campbell began to fear that the advo- 
cates of the union of believers in Christ, by a return to 
the religion of the Son of man as set forth in the New 
Testament, would come to be known as Christian Baptists. 
For this reason in part he determined to change the name 
of his paper and also his style of writing, inasmuch as his 
trenchant and caustic style had accomplished the purpose 
which he had in view when he adopted it, that is, the 
awakening of a general public interest in the themes which 
to him possessed a very special interest. 

But he had no thought of surrendering his position in 
order to avoid controversy. He would cultivate more 
assiduously the " calmness, moderation, benevolence, and 
heavenly sweetness " which he found in New Testament 
controversy and so much admired. That Alexander 
Campbell, in starting the new monthly magazine called 
" The Millennial Harbinger," had no thought of ceasing 
to earnestly contend for what he believed to be " the faith 
once for all delivered to the saints," is evident from the 
following, taken from the first number of " The Millennial 
Harbinger," in January, 1830: 



136 



THE DISCIPLES. 



[Chap. ix. 



" Many will contend that religious controversy, oral or 
written, is incompatible with the pacific and contemplative 
character of the genuine Christian, and promotive of strifes, 
tumults, and factions in society, destructive of true piety 
toward God and of benevolence toward man. This is a 
prejudice arising from the abuses of controversy. Admit 
for a moment that it were so and what would be the con- 
sequence ? It would unsaint and unchristianize every dis- 
tinguished patriarch, Jew, and Christian enrolled in the 
sacred annals of the world. For who of the Bible's great 
and good men was not engaged in religious controversy? 
To go no farther back than the Jewish lawgiver, I ask, 
What was his character? I need not specify. Whenever it 
was necessary, all — yes, all — the renowned men of antiquity 
were religious controversialists. Moses long contended 
with the Egyptian magi ; he overcame Jannes and Jam- 
bres too. Elijah encountered the prophets of Baal. Job 
long debated with the princes of Edom. The Jewish 
prophets and the idolatrous kings of Israel waged a long 
and arduous controversy. John the harbinger and the 
scribes and Pharisees met in conflict. Jesus and the rabbis 
and the priesthood long debated. The apostles and the 
Sanhedrim, the evangelists and the doctors of divinity, 
Paul and the skeptics, engaged in many a conflict, and 
even Michael fought in ' wordy debate ' with the devil 
about the body of Moses. Yet who was more meek than 
Moses, more zealous for God than Elijah, more patient 
than Job, more devout than Paul, and more benevolent 
than John? ... 

" Religious controversy has enlightened the world. It 
gave new vigor to the mind, and the era of the Reforma- 
tion was the era of the revival of literature. It has en- 
lightened men on all subjects, in all the arts and sciences, 
in all things philosophic, literary, moral, and political. It 



ROBERT OWEN'S CHALLENGE. ■ 137 

was the tongue and pen of controversy which developed 
the true solar' system, laid the foundation for the American 
Revolution, abolished the slave trade, and which has so 
far disenthralled the human mind from the shackles of 
superstition. Locke and Sydney, Milton and Newton, 
were all controversialists and reformers, philosophers, liter- 
ary and political. Truth and liberty, both religious and 
political, are the first-fruits of well-directed controversy. 
Peace and eternal bliss will be the harvest home. Let the 
opponents of controversy, or they who controvert contro- 
versy, remember that had there been no controversy neither 
the Jewish nor the Christian religion could ever have been 
established, nor, had it ceased, could the Reformation ever 
have been achieved. It has been the parent of almost all 
social blessings which we enjoy." 

In the year 1820 Robert Owen published in the secular 
press, first in the city of New Orleans and later through- 
out the United States, the following challenge to the 
clergy : 

" Gentlemen : I have now finished a course of lectures 
in this city, the principles of which are in direct opposition 
to those which you have been taught it your duty to 
preach. It is of immense importance to the world that 
truth upon these momentous subjects should now be es- 
tablished upon a certain and sure foundation. You and 
I and all our fellow-men are deeply interested that there 
should be no further delay. With this view, without 
one hostile or unpleasant feeling on my part, I propose a 
friendly public discussion. 

" I propose to prove, as I have already attempted to do 
in my lectures, that all the religions of the world have 
been founded on the ignorance of mankind ; that they are 
directly opposed to the never-changing laws of our nature ; 
that they have been and are the real source of vice, dis- 



138 THE DISCIPLES. [Chap. ix. 

union, and misery of every description ; that they are 
now the only real bar to the formation of" a society of 
virtue, of intelligence, of charity in its most extended 
sense, and of sincerity and kindness among the whole 
human family ; and that they can be no longer maintained 
except through the ignorance of the mass of the people 
and the tyranny of the few over that mass." 

This was Mr. Owen's challenge, and Mr. Campbell took 
up the gauntlet thrown down by the defiant unbeliever, 
the immediate result of which is a published volume con- 
taining the arguments for and against the truth of the 
Christian religion, containing nearly five hundred pages. 

It was in this debate that Mr. Campbell delivered an 
argument in behalf of the truth of the Christian religion, 
extending through twelve hours, with only such interrup- 
tions as were necessary for rest and refreshment. At, the 
conclusion of the debate all persons in the assembly who 
believed in the Christian religion, or who felt such an in- 
terest in it as to wish to see it pervade the world, were 
asked to signify their belief, interest, and desire by stand- 
ing up. The result was an apparently universal rising on 
the part of the great audience. Mr. Campbell then said 
that he wished all persons who were doubtful of the truth 
of the Christian religion, or who did not believe in it, or 
who were not friendly to its spread and prevalence over 
the world, to signify their doubts, their disbelief, and their 
unwillingness by rising to their feet. Only three persons 
arose. 

Mr. Campbell's next public discussion was in the city 
of Cincinnati, in the month of January, 1837, with the 
then bishop, afterward Archbishop, Purcell. This discus- 
sion was the outgrowth of an address delivered in the same 
city at a meeting of the college of teachers, in which Mr. 
Campbell criticised the Roman Catholic Church. This criti- 



CAMPBELL AND PURCELL. 139 

cism was resented by Bishop Purcell, and led to a public 
oral discussion. In this debate Mr. Campbell affirmed : 

" 1. The Roman Catholic Institution, sometimes called 
the ' Holy, Apostolic, Catholic Church,' is not now nor 
was she ever catholic, apostolic, or holy ; but is a sect, 
in the fair import of that word, older than any other 
sect now existing, not the ' Mother and Mistress of all 
Churches,' but an apostasy from the only true, holy, 
apostolic, and catholic church of Christ. 

" 2. Her notion of apostolic succession is without any 
foundation in the Bible, in reason, or in fact ; an imposition 
of the most injurious consequences built upon unscriptural 
and antiscriptural traditions resting wholly upon the opin- 
ions of interested and fallible men. 

" 3. She is not uniform in her faith or united in her 
members, but mutable and fallible, as any other sect of 
philosophy or religion — Jewish, Turkish, or Christian — a 
confederation of sects under a politico-ecclesiastic head. 

" 4. She is the ' Babylon ' of John, the ' Man of Sin ' 
of Paul, and the ' Empire of the Youngest Horn ' of 
Daniel's sea-monster. 

" 5. Her notions of purgatory, indulgences, auricular 
confession, remission of sins, transubstantiation, superero- 
gation, etc., essential elements of her system, are immoral 
in their tendency and injurious to the well-being of society, 
religious and political. 

" 6. Notwithstanding her pretensions to have given us 
the Bible and faith in it, we are perfectly independent of 
her for our knowledge of that book and its evidences of a 
divine original. 

" 7. The Roman Catholic religion, if infallible and un- 
susceptible of reformation, as alleged, is essentially anti- 
American, being opposed to the genius of all free institu- 
tions and positively subversive of them, opposing the 



140 THE DISCIPLES. [Chap. ix. 

general reading of the Scriptures and the diffusion of 
useful knowledge among the whole community, so essen- 
tial to liberty and the permanency of good government." 

In 1843 a debate extending through eighteen days was 
conducted in the city of Lexington, Ky., between Alex- 
ander Campbell and Nathan L. Rice, of the Presbyterian 
Church, on the general subject of baptism, on the charac- 
ter of spiritual influence in conversion and sanctification, 
and on the expediency and tendency of human creeds as 
terms of union and communion. 

Almost one thousand pages are occupied in recording 
the arguments urged by the distinguished gentlemen on 
this occasion. It is such a repertory of facts, arguments, 
and illustrations on the points of issue between Disciples 
and Pedobaptists as has left nothing new to be said by 
those who have written and spoken in a controversial way 
on these topics during the last fifty years. 

The " Christian Baptist "-was continued through seven 
years, to be succeeded by a similar publication, entitled 
"The Millennial Harbinger," which continued forty years. 
An edition of the " Christian Baptist," revised, in one 
large volume, is still in print. 

This magazine was intended to arouse the people, call- 
ing attention to the necessity not only of a reformation, 
but of a restoration of the religion of Jesus to the world in 
its doctrine, ordinances, and fruits. This fact will account 
for the style of much of the writing, especially of the arti- 
cles by the editor. He intended to be cutting, caustic, 
and severe. Having succeeded in arresting attention, 
his style of writing changed with the beginning of " The 
Millennial Harbinger." 

In 1826 Mr. Campbell published a translation of the 
New Testament, based on work previously done by George 
Campbell, James McKnight, and Philip Doddridge, with 



THE NEW TESTAMENT TRANSLATED. 14 1 

prefaces, various emendations, and an appendix. This 
book is still in print. The general preface contains valu- 
able suggestions as to the manner in which the New Tes- 
tament should be read in order to the fullest and most 
accurate understanding of its contents. 

A fact worthy of mention at this point is the omission 
as spurious of the thirty-seventh verse of the eighth chapter 
of Acts of Apostles. It is believed that this is the first 
time in which this passage was omitted in the publication 
of an English edition of the New Testament, and what 
makes this omission the more remarkable is the fact that 
this text seemed to be of greatest value to Mr. Campbell 
and his friends in locating the confession of faith in Jesus, 
and its character and scope in the plan of salvation. 

Partly because, probably, of the use of the word " im- 
mersion " instead of the word " baptism," and partly be- 
cause of the style of English — a sort of Anglicized Latin 
— this book has never been popular, notwithstanding cer- 
tain obvious merits which belong to it. 

In 1864 a translation of the New Testament was made 
by H. T. Anderson. The English dress of this work is 
quite attractive. Mr. Anderson allowed himself certain 
liberties in his work which give to portions of it the char- 
acter of a paraphrase rather than that of a close and ac- 
curate translation of the original text. 

In the department of theology the principal books 
are: "The Christian System," by Alexander Campbell; 
" Reason and Revelation " and the " Scheme of Redemp- 
tion," by President R. Milligan, of the College of the Bible, 
in Kentucky University ; " The Evolution of a Shadow ; 
or, The Bible Doctrine of Rest," by A. M. Weston, A.M. ; 
" The Remedial System ; or, Man and His Redeemer," by 
H. Christopher, A.M., M.D. ; "The Gospel Restored," 
by Walter Scott (now out of print) ; " The Messiahship," 



142 THE DISCIPLES. [Chap. ix. 

by the same author; "The Divine Demonstration," by 
H. W. Everest ; " A Vision of the Ages," by B. W. Johnson, 
being an exposition of the Apocalypse ; " The Man in the 
Book," by Henry Schell Lobingier; "The Old Faith 
Restated," being a presentation of the fundamental truths 
and essential doctrines of Christianity as held and advocated 
by the Disciples of Christ in the light of experience and 
biblical research, edited by J. H. Garrison, A.M.; "The 
Gospel Plan of Salvation," by T. W. Brents; "Modern 
Phases of Skepticism," by President D. R. Dungan; 
"Evidences of Christianity," by J. W. McGarvey, A.M., 
Professor of Sacred History and Evidences in the College 
of the Bible, Kentucky University ; " Christian Baptism 
with its Antecedents and Consequents," by Alexander 
Campbell; "The Form of Baptism: An Argument De- 
signed to Prove Conclusively that Immersion is the Only 
Baptism Authorized by the Bible," by J. B. Briney ; " The 
Genuineness and Authenticity of the Gospels," by B. A. 
Hinsdale, A.M., of the University of Michigan; "The 
Organon of Scripture ; or, The Inductive Method of Bibli- 
cal Interpretation," by J. S. Lamar; "First Principles and 
Perfection; or, The Birth and Growth of a Christian," by 
the same author; "The Christian Preacher's Companion; 
or, The Gospel Facts Sustained by the Testimony of Un- 
believing Jews and Pagans," by Alexander Campbell; 
"The Office of the Holy Spirit," by Robert Richardson; 
and " Encyclopaedia on the Evidences," by J. W. Monser. 
The Disciples have done but little in the writing of 
commentaries. The earliest work of the kind is a " Com- 
mentary on Acts of Apostles," by Professor McGarvey, 
published in 1863, but recently revised and enlarged. 
Moses E. Lard wrote a " Commentary on the Epistle to 
the Romans," a work of merit. In 1876 the publication 
of a series of volumes, to be known as " The New Testa- 



BOOKS OF SERMONS. 143 

ment Commentary," was commenced. Of this series only 
the following volumes have appeared : One volume on 
Matthew and Mark, by J. W. McGarvey ; one volume on 
Luke, by J. S. Lamar; and one volume on Hebrews, by 
Robert Milligan. B. W. Johnson has written a " Com- 
mentary on the Gospel of John," and also a work for de- 
votional reading on the entire New Testament. 

Of books of sermons the following may be mentioned : 
"The Family Companion," by Elijah Goodwin; "The 
Pulpit of the Christian Church," by W. T. Moore ; " Kin- 
ship to Christ," by J. Z. Tyler; "Serial Discourses," by 
B. K. Smith; "The Western Preacher," by J. M. Mathes ; 
"The Gospel Preacher," by Benjamin Franklin, two vol- 
umes; "Practical and Doctrinal Discourses," by J. M. 
Tribble ; " Fourteen Sermons," by J. S. Sweeney ; " Evan- 
gelistic Sermons," by Robert T. Mathews; "Views of 
Life," by W. T. Moore; "Talks to Bereans," by Isaac 
Errett; " Lectures and Addresses," by Alexander Camp- 
bell; "The Iowa Pulpit," by J. H. Painter; "Lectures 
on the Pentateuch," by Alexander Campbell; and "The 
Old Path Pulpit," by F. G. Allen. Probably under this 
head ought also to be mentioned five volumes entitled 
" Missouri Christian Lectures," being some of the principal 
lectures delivered at the annual meetings of a summer 
school of theology in the State of Missouri. 

In the department of history and biography, " The 
Memoirs of Alexander Campbell," by Robert Richardson, 
in two volumes, easily stands at the head. Mrs. Alexander 
Campbell has written also reminiscences of her husband. 
Books of historic value to those who would understand 
the genesis and aim of the Disciples are : " History of the 
Disciples in the Western Reserve, Ohio", with Biographi- 
cal Sketches," by A. S. Hayden ; " Life of Walter Scott, 
with Sketches of His Fellow- Laborers," bv William Bax- 



i 4 4 



THE DISCIPLES. 



[Chap. ix. 



ter; " Life of John Smith," by John Augustus Williams; 
"Life of John T. Johnson," by John Rogers; "Life of 
L. L. Pinkerton," by John Shackelford; " Life and Times 
of Benjamin Franklin," by Joseph Franklin ; " Life of Judge 
Jeremiah S. Black," by Mrs. Clayton; " Life of James A. 
Garfield," by F. M. Green; " Life of Knowles Shaw," by 
William Baxter; "Life of Jacob Creath," by P. Donan ; 
"Origin of the Disciples of Christ," by G. W. Longan ; 
"Dawn of the Reformation in Missouri," by T. P. Haley; 
" History of Reformatory Movements," by John F. Rowe ; 
and " Autobiography of Barton Warren Stone," edited by 
John Rogers. 

In 1850 the Disciples established a mission in the ancient 
city of Jerusalem. Dr. James T. Barclay was the mis- 
sionary. This work was sustained until the civil disturb- 
ances in our country interrupted it and Dr. Barclay and 
his family returned home. The chief result of the Jerusa- 
lem mission is a book of standard value from the pen of 
the missionary, entitled "The City of the Great King." 
Professor McGarvey has written a book of substantial 
merit containing more than six hundred pages, entitled 
" Lands of the Bible." This work contains a geographical 
and topographical description of Palestine, with letters of 
travel in Egypt, Syria, Asia Minor, and Europe. " Under 
Ten Flags " is the title of an interesting book of travel by 
Z. T. Sweeney, late United States Consul to Turkey. 

Of devotional books it is sufficient to name " Alone 
with God," by J. H. Garrison; "The Heavenward Way," 
by the same author; "Letters to a Young Christian," 
" Walks about Jerusalem," and " Evenings with the Bible," 
by Isaac Errett. A volume entitled " The Lord's Supper " 
has been published, edited by John L. Brandt. 

Of periodical literature the most pretentious publication 
which has been attempted is " The Christian Quarterly," 



PERIODICALS. 145 

edited by W. T. Moore, at present editor of a weekly paper 
entitled " The Christian Commonwealth," London, Eng- 
land. Dr. Moore conducted "The Christian Quarterly" 
in Cincinnati from January, 1869, to October, 1875. In 
1864 Moses E. Lard began the publication of "Lard's 
Quarterly," which continued until April, 1868. The suc- 
cessor of these publications is " The New Christian Quar- 
terly," edited in St. Louis by J. H. Garrison and B. W. 
Johnson. The principal weekly papers are : " The Chris- 
tian Standard," Cincinnati; "The Christian Evangelist," 
St. Louis; "The Christian Courier," Dallas, Tex.; "The 
Christian Oracle," Chicago; "The Christian Guide," 
Louisville; "The Christian Leader," Cincinnati; "The 
Harbinger," San Francisco; "The Gospel Advocate," 
Nashville, Tenn. ; "The Christian Commonwealth," Lon- 
don, England; and "The Canadian Evangelist," Hamil- 
ton, Ont. 

Sunday-school papers, lesson-leaves, and commentaries 
are also published by The Standard Publishing Co., Cin- 
cinnati, The Christian Publishing Co., St. Louis, The 
Christian Printing and Publishing Co., Louisville, Ky., 
and The Gospel Advocate Publishing Co., Nashville, Tenn. 

The earliest institution of higher education established 
by the Disciples was Bacon College, which began its exist- 
ence in Georgetown, Ky., in 1836. It was removed to 
Harrodsburg, in the same State, in 1839. In 1850, be- 
cause of a lack of financial support, the college was sus- 
pended. In 1857, through the agency of Mr. John B. 
Bowman, the college was revived with the idea of ulti- 
mately building up a great university. In 1858 the pro- 
visions of the charter were greatly extended by the legis- 
lature of Kentucky, and the name of the institution was 
changed to Kentucky University. Transylvania Univer- 
sity was chartered by the legislature of Virginia in 1783, 



146 



THE DISCIPLES. 



[Chap. ix. 



and after an existence of sixty-six years it became, by an 
act of the legislature, a part of Kentucky University. The 
city of Lexington became its home in 1865. The office 
of regent, created in 1865 and occupied by John B. Bow- 
man, the founder of the university, was discontinued in 
1878. Henry H. White became president, and filled that 
office until 1880. Charles Louis Loss is at present the 
chief executive officer of Kentucky University. The usual 
departments of such an institution are organized and in 
successful operation. The theological department is known 
as the College of the Bible, in which the Bible itself is 
used as a text-book. The number of students is about 
two hundred. The entire number of students in all 
branches of the university for the year 1892-93 was 121 1. 

The establishment of an institution of learning differing 
in some essential respects from any in existence had long 
been a favorite scheme with Alexander Campbell. When 
he was fifty years old he formulated and published the 
plan of an institution of higher learning. The teaching 
was to be essentially and permanently biblical. All science, 
all literature, all nature, all art, all attainments, were to be 
made tributary to the Bible and man's ultimate and eter- 
nal destiny. In this scheme education and moral character 
were identical. The blasphemer, the profane swearer, the 
liar, the calumniator, the peculator, are vulgar, barbarous, 
and uneducated persons. Mr. Campbell lelt, moreover, 
the need of educated and consecrated men for every sphere 
of life — editors, teachers, physicians, lawyers, merchants, 
mechanics, farmers. He was impressed especially with 
the great need of an educated and efficient ministry to 
cooperate in the great work of restoring to the world the 
Christianity of Christ in its doctrine and life. 

Bethany College, located at Bethany, W. Va., not far 
from Wheeling, is a result of Mr. Campbell's meditations 



THE HIGHER EDUCATION. 147 

and agitations. A charter for the institution was granted 
by the legislature of Virginia in 1840. Mr. Campbell be- 
came its first president, and held the office to the close of 
his life, in 1866. This work he regarded as the consum- 
mation and crown of all his earthly projects. After Mr. 
Campbell's death W. K. Pendleton became president, to 
be succeeded by W. H. Woolery, to be followed by Arch- 
ibald McLean, in turn to be followed by Hugh McDiarmid. 

The work of Bethany College has been of great value 
to the Disciples, especially in the training of men for the 
work of the ministry. The religious life of the college has 
from the beginning been most pronounced. Daily and 
weekly meetings for prayer and praise are held by the 
students. Evangelistic services are held every year. It 
is a rare thing for a student who is not a Christian to 
be graduated. Ninety-four per cent, of the students in 
1 89 1 were professed Christians. No particular pressure is 
brought to bear on the students to induce them to enter 
the ministry, but so common is it for students to decide 
to give themselves to prayer and to the ministry of the 
Word that it has been said there is something in the very 
air at Bethany which inclines men to preach. The evan- 
gelization of the world is kept continually before the 
minds of the students. A number of graduates are at 
work in heathen lands. The missionary spirit is fostered 
by correspondence with men working in the midst of 
heathenism. Weekly meetings are held in which fields 
are studied, information is disseminated, and prayers are 
offered for the conversion of the world. The attendance 
at Bethany has never been large. " Not quantity, but 
quality " has been the motto. 

Eureka College is located in Woodford County, 111., 
eighteen miles east of the city of Peoria. In 1848 Walnut 
Grove Academy began its career under the superintend- 



148 THE DISCIPLES. [Chap. ix. 

ence of A. S. Fisher. A building was erected in 1850. 
A charter was granted in 1855, and the name was changed 
at the same time to Eureka College. Two hundred and 
thirteen students matriculated during the first session. 
William M. Brown was president one year. Charles Louis 
Loss succeeded to the office in 1856. In 1859 George 
Callender became president. He was followed by B. W. 
Johnson, who was succeeded by H. W. Everest. The first 
class graduated in i860. From the year 1872 to the pres- 
ent time the chief executive officers of the college have 
been : A. M. Weston, three years ; B. J. Radford, two 
years ; H. W. Everest, again, four years ; then J. M. 
Allen, six years. Carl Johann, who became president in 
1888, occupies the position now. In the building up of 
this institution of learning the name of John Dorst, a con- 
secrated business man, deserves to stand conspicuous. 
Although himself an uneducated man, his devotion to the 
cause of higher learning was so great that in one of the 
financial crises through which the institution has passed, 
when other friends, gentlemen of financial ability, lost 
heart, he pledged every dollar of property that he had on 
earth to save the institution. The buildings are of modern 
construction, and are adequate in size for the accommo- 
dation of six hundred students. For Burgess Memorial 
Hall, the latest building erected on the college campus, 
the friends of the institution are indebted to Mrs. O. A. 
Burgess, widow of Rev. O. A. Burgess, one of the early 
friends of the college. From the beginning the sexes 
have been admitted to the college on terms of perfect 
equality. The institution at the present time is in a high 
degree of prosperity. 

Eminence College, Kentucky, is about forty miles from 
the city of Louisville. Its situation is all that can be de- 
sired for an institution of learning, being removed from 



COLLEGES. 149 

the evil influences of city life. The college is situated in 
the midst of an intelligent and moral community. The 
first session of Eminence College began in September, 

1857. In this school also the coeducation of the sexes 
obtains. W. Giltner has been president from the begin- 
ning. The last session is reported as having been one of 
marked prosperity and success. The institution is self- 
sustaining. 

Oskaloosa College, located at the town of Oskaloosa, in 
Iowa, is a product of the churches of Christ in that com- 
monwealth. In a convention of Disciples of Christ in 1855 
it was resolved to establish a college in Iowa, the location 
to be decided at a later time. Oskaloosa was selected as 
the home of the new institution. In 1857 a charter was 
obtained, and the first session began in the autumn of 

1858. Financial reverses and the Civil War, with other 
unpleasant occurrences, have conspired to make the course 
of the Oskaloosa College stormy and sometimes perilous, 
but since 1873 the life of the college has steadily improved. 
The tone of the institution is intensely earnest, practical, 
and Christian. John M. Atwater is president. Oskaloosa 
College, more than any other institution of learning among 
the Disciples, probably, maintains a close connection with 
the churches which gave it existence. 

Hiram College is located about twenty miles from the 
city of Cleveland, and is an evolution from the Western 
Reserve Eclectic Institute, which began in 1850. The 
aims of the Eclectic Institute were : 

" I. To provide a sound scientific and literary education ; 

" 2. To temper and sweeten such education with moral 
and Scriptural knowledge ; 

" 3. To educate young men for the ministry." 

One peculiar tenet of the religious movement in which 
it originated was impressed upon the Eclectic Institute 



150 THE DISCIPLES. [Chap. ix. 

at its organization. The Disciples believed that the Bible 
had been in a degree obscured by theological speculations 
and ecclesiastical systems. Hence, they proposed a revolt 
from the theology of the schools, and made an overture to 
men to come face to face with the Scriptures. They be- 
lieved, also, that to the holy writings belonged a larger 
place in general culture than had yet been accorded to 
them. Accordingly, in all their educational institutions 
they have emphasized the Bible and its relative branches 
of knowledge. The charter of the Eclectic Institute there- 
fore declared the purpose of the institution to be : " The 
instruction of youth of both sexes in the various branches 
of literature and science, especially of moral science, as 
based on the facts and precepts of the Holy Scriptures." 

In 1867 the Western Reserve Eclectic Institute became 
Hiram College. It was in this institution that James A. 
Garfield was prepared for graduation at Williams College. 
Mr. Garfield became principal of the Hiram Eclectic In- 
stitute in 1857. His active connection with the school 
ceased in 1861, after he had secured wide popularity as a 
teacher, preacher, manager, and lecturer on religion and 
scientific topics. His name, however, as a sort of adviser, 
remained on the catalogue for three or four years after 
1 86 1. The commencement exercises of 1880 were of un- 
usual interest, owing to the presence of General Garfield, 
who a few days before had been, nominated for President 
of the United States. It was also the year for the regular 
meeting of the College Reunion Association. This meet- 
ing was held the day after commencement, and was pre- 
sided over by General Garfield. On the 4th of February, 
1 88 1, he made his last visit to Hiram Hill, when he de- 
livered a short but touching address to the citizens and 
students in the college chapel. In 1886 the old college 
building was completely remodeled. Four years later two 



UNIVERSITIES. I 5 I 

fine boarding-halls were erected, and these new facilities, 
together with the vigorous administration of President Zol- 
lars, have caused Hiram College to grow greatly in influ- 
ence and importance. The endowment has been largely 
increased, the curriculum extended, and the teaching force 
greatly strengthened ; but notwithstanding the changes 
made in the growth of the institution the original aims and 
spirit remain as in the beginning. The coeducation of the 
sexes obtains also in Hiram. The preparation of students 
for the work of the ministry is, and has been from the first, 
specially emphasized. During the session of 1892-93 
ninety young men were candidates for the gospel ministry. 
Courses of study in law and medicine have recently been 
added to the curriculum. The number of students annually 
is in the neighborhood of five hundred. 

Drake University, located at Des Moines, la., is one of 
the youngest and most prosperous of all the institutions of 
learning founded by the Disciples of Christ. The name 
was given on account of the deep interest taken in and 
liberal financial assistance rendered to the founding of 
the university in 1881 by General F. M. Drake. The first 
session began in September of that year. The institution 
in its beginning was veritably a school in the wild woods. 
The first session was held in buildings hastily erected. In 
the midst of shavings, plaster, fresh paint, etc., the pro- 
fessors taught and the students studied for nearly two 
years. These temporary buildings served the purposes of 
chapel, schoolroom, and boarding-house. The opening 
of the fall term of 1883 was made memorable by the dedi- 
cation of the main portion of the magnificent buildings in 
which Drake University has its home. The prosperity of 
this institution from the very beginning has been marked. 
In 1889 B. O. Aylesworth became president of Drake 
University, and so efficient and satisfactory has been his 



152 



THE DISCIPLES. 



[Chap. ix. 



administration of its affairs that every department is 
thoroughly organized and in successful operation, while 
the number of students annually reaches almost one 
thousand. 

Cotner University is located in the vicinity of Lincoln, 
Neb. In the winter of 1887 an effort was made to build 
a Baptist college at this place. The people were to donate 
two hundred acres of land, and the church was expected 
to erect buildings and organize a school. Matters, how- 
ever, moved slowly, and the people began to feel that there 
was a lack of business energy. At this point the question 
was raised as to the propriety of the Disciples undertaking 
to carry forward the enterprise. They agreed to donate 
three hundred instead of two hundred acres of land. A 
few men in the city of Lincoln pledged their financial re- 
sources to insure the erection of suitable buildings. The 
institution began work in a private house in the autumn of 
1889. The spring term began in the university building. 
The number of students was 137. The enrollment in 
1890-91 reached 212. During the year 1893 nearly 400 
students were enrolled. A considerable debt has been in- 
curred, but the university is in possession of a large amount 
of real estate. There are thirty teachers and lecturers. 
Cotner announces that no man will ever receive credits in 
that institution which have not been earned, and no honor- 
ary titles will be granted, as a matter of favor to some good 
contributor who has no scholarship. It is claimed that the 
best buildings belonging to any institution of learning con- 
trolled by the Disciples are owned by Cotner University. 
The outlook is promising. 

Carlton College is located at Bonham, Fannin County, 
Tex., and was founded in 1867 by Charles Carlton, who is 
still president. Mr. Carlton is a graduate of Bethany 
College. For fifteen years males and females were ad- 



XEGRO EDUCATIOX. 153 

mitted to Carlton College on terms of perfect equality, but 
on account of the demand for a college for ladies alone the 
institution is now a female school. The buildings are well 
located, solidly constructed, and of sufficient capacity to 
accommodate four hundred students. 

The twenty-first session of Add-Ran Christian Uni- 
versity, located in the neighborhood of Fort Worth, Tex., 
began in the autumn of 1893. Add-Ran University is a 
distinctively Christian institution of learning. The number 
of students enrolled during the last session was 445. The 
coeducation of the sexes obtains here also. 

The Southern Christian Institute, located at Edwards, 
Miss., is devoted to the education of colored people, and 
is under the direction of the General Christian Mission- 
ary Convention. J. B. Lehman, Ph.D., is president. The 
charter was granted by the legislature of Mississippi in 
1875, and provided for the management of the institution 
by a joint-stock company. The minimum amount of stock 
was subscribed and the organization effected in 1877, and a 
plantation of eight hundred acres, known as Mount Beulah, 
was purchased. Great sacrifices have been made by the 
men and women who have undertaken to carry forward 
this work, but the blessing of God has been upon them, so 
that their labor has not been in vain. The work is being 
energetically done by the Board of Negro Education and 
Evangelization, a department of the General Convention. 

The Christian Bible College, located at Newcastle, Henry 
County, Ky., founded in 1884, is also devoted to the edu- 
cation of negroes. T. Augustus Reid is president, and 
professor of biblical literature and pedagogics. 

This partial and imperfect enumeration of institutions of 
learning founded and controlled by Disciples of Christ is 
sufficient to show their practical interest in the cause of 
higher education. There is not space to mention other in- 



154 



THE DISCIPLES. 



[Chap, ix, 



stitutions of the same general character, whose existence 
and prosperity are a result of this appreciation of the value 
of learning. By their avowed principles and repeatedly 
published aims the Disciples must be keenly alive to the 
cause of education and literature, as well as to the great 
work of evangelizing the nations. 




CHAPTER X. 

MISSIONS. 

THE first church organized with the Bible as the only 
creed or book of discipline and the name " Christian " as a 
sufficient designation was at Cane Ridge, Bourbon County, 
Ky., in the year 1804, under the direction of B. W. Stone. 
The purpose of this organization was evangelistic. 

The Christian Association organized by the Campbells 
at Washington, Pa., in 1809, had as its avowed purpose the 
promotion of evangelical Christianity. Each member of 
the association was required to contribute a specified sum 
to be used in the support of the gospel ministry. The 
association at Washington regarded it as a duty to encour- 
age the formation of other associations similar in character 
and aim. The constitution specified that the society was 
not a church, but merely an association of voluntary ad- 
vocates for the reformation of the church. Its sole pur- 
pose, according to one of the articles, was to promote simple 
evangelical Christianity by giving support to such ministers 
as exhibit a manifest conformity to the original teaching 
of Christianity in behavior and doctrine, in zeal and dili- 
gence, without attempting to inculcate anything of human 
authority, of private opinion, or inventions of men as having 
any place in the constitution, faith, or worship of the Chris- 
tian Church. The last article of the constitution declared 
that the society held itself engaged to afford a competent 
support to such ministers as the Lord would dispose to 
assist in promoting a pure evangelical reformation by the 

i55 



156 THE DISCIPLES. [Chap. x. 

simple preaching of the everlasting gospel, and the admin- 
istration of its ordinances in conformity with the teaching 
of the New Testament. (" Memoirs of Elder Thomas 
Campbell," pp. 27-30.) In a word, the Christian Associa- 
tion of Washington, Pa., was a missionary society. 

The arbitrary course of the Redstone and Beaver asso- 
ciations of Baptist churches with regard to churches and 
individuals who could not accept fully all that was em- 
bodied in creeds and articles of faith, caused the Campbells 
and their immediate friends to become members of the 
Mahoning Association. This association was composed 
of such churches as had been induced to lay aside all 
human standards of faith and practice as tests of fellow- 
ship, although still wearing the name " Baptist." At the 
meeting in 1829 it was resolved: " That the Mahoning 
Association as an advisory council or an ecclesiastical 
tribunal should cease to exist." (" Life of Walter Scott," 
by William Baxter, pp. 216, 217.) This was in accordance 
with the general feeling, but Alexander Campbell, thinking 
the course proposed too precipitate, was on the point of 
rising to oppose the motion when Walter Scott, an able 
and eloquent assistant of Mr. Campbell, went to him, and 
placing a hand on each of his shoulders, begged him not 
to do so. Mr. Campbell yielded, the motion passed unan- 
imously, and it was determined that in place of the asso- 
ciation there should be an annual meeting for praise and 
worship, and to hear reports of the progress of the good 
work from laborers in the field. Walter Scott was selected, 
employed, and sent out to do the work of an evangelist 
by and under the direction of this, in effect, new mis- 
sionary society. 

The dissolution of the Mahoning Association at Austin- 
town, O., in 1829, may be regarded as the formal separa- 
tion of Disciples from the Baptists. Up to this time the 



MISSIONARY ORGANIZ. I TIONS. I 5 7 

association was a Baptist body and bore the Baptist name. 
After the dissolution those Baptists who had embraced the 
new views, together with the new converts made, were 
called Disciples. 

At an early period in Alexander Campbell's life he wrote 
some caustic criticisms of missionary operations, which 
produced the impression in the minds of some that he was 
opposed to the work of organized world-wide evangeliza- 
tion. Such an inference, however, does Mr. Campbell 
injustice. A careful reading of what he published in the 
" Christian Baptist " on this subject, in the light of those 
times and his surroundings, will make apparent the fact 
that he only called in question the wisdom of the manage- 
ment of some of these associations. It seems also that he 
had in his mind a scheme for the propagation of Chris- 
tianity in heathen lands closely akin to what are now called 
self-supporting missions. He thought that the Christian 
religion could be most effectively propagated by planting 
Christian colonies in the midst of heathenism, these colonies 
to be self-supporting and permanent settlements. 

After much discussion the American Christian Mis- 
sionary Society was organized in October, 1849, in Cin- 
cinnati. The call for this meeting was published in Mr. 
Campbell's paper, "The Millennial Harbinger" for that 
year. Article II. of the constitution adopted at that meet- 
ing declared that " the object of this society shall be to 
promote the preaching of the gospel in this and other 
lands." ("Christian Missions," by F. M. Green, p. 114.) 
The first mission attempted was in the ancient city of Jeru- 
salem, and the missionary was Dr. James T. Barclay. After 
a few years the effort was discontinued. An effort was 
also made to establish a work "in Liberia. Soon after the 
arrival cf the gentleman who had been selected to preach 
the gospel — Alexander Cross, a pious and devoted man — 



158 THE DISCIPLES. [Chap. x. 

he fell a victim in death to the climate. A mission, which 
produced considerable fruit, was also established on the 
island of Jamaica in the West Indies. On account, how- 
ever, of the disturbances occasioned by the Civil War in 
this country, all effort at work in foreign lands was for a 
number of years abandoned. The entire energies of the 
Disciples were devoted to evangelistic and educational 
work at home. 

The foreign Christian Missionary Society was organized 
in 1875 in the city of Louisville, Ky. The object of this 
society is " to make disciples of all nations, and teach them 
to observe all things whatsoever Christ has commanded." 
(" Christian Missions," by F. M. Green, p. 195.) The re- 
ceipts, year by year from the first, are as follows : 

1876 $ 1, 706 00 

1877 2, 1 74 00 

1878 8, 766 00 

1879 8,287 °° 

1880 12, 144 00 

1881 . : 13, 178 46 

1882 20,063 94 

1883 25,504 85 

1884 26, 501 84 

1885 30,260 10 

1886 64,556 06 

1887 47,392 85 

1888 57,997 19 

1889 57,289 15 

1890 63, 109 49 

1891 59>3 6 5 76 

1892 70,320 84 

1893 60,355 01 

There are now 124 agents of this society at work in Eng- 
land, India, Japan, China, Turkey, and Scandinavia. Work 
began in England and Scandinavia in 1876; in Turkey, in 
1879 ; in India, in 1882 ; in Japan, in 1883 ; and in China, 
in 1886. 



WORN IN EUROPE AND ASIA. I 59 

The work in England was largely supported by Timothy 
Coop, of Southport, a successful and consecrated English 
tradesman. It was expected that the churches planted in 
England would be self-supporting in three or four years. 
This expectation has not been realized. At the last meet- 
ing of the Christian Association 13 churches were repre- 
sented, only two of which were self-supporting. The aggre- 
gate membership is 1750; baptisms last year, 316. 

In Scandinavia work is carried on in Denmark, Sweden, 
and Norway. Eight evangelists were employed last year. 
The aggregate number of Disciples is 779; Sunday-school 
pupils, 620. The number of conversions last year was 191. 

In Turkey work is carried on at twelve points. Accord- 
ing to the last report, there are 583 Disciples at these sta- 
tions; Sunday-school pupils, 519; pupils in day-schools, 
481. Thirteen persons are engaged in this work. 

Twenty-three men and women and 6 native helpers are 
connected with the work of the Disciples in China. There 
are 5 stations, 4 out-stations, 9 day-schools, 2 boarding- 
schools, a hospital, and 2 dispensaries. Groups of Chris- 
tians are gathered at 5 stations, one of which has formed 
itself into a self-supporting church. The number of con- 
verts is 70. Mankin is the central station. Not less than 
10,000 patients are treated annually by the hospital force, 
and to each of these the gospel is personally presented. 

In Japan penitents inquired of the missionaries the way 
of salvation before the latter understood the language 
sufficiently well to return intelligible answers. There are 
12 stations, 25 out-stations, 23 native helpers, 334 con- 
verts, 403 pupils in the day-schools, and 588 in the Sun- 
day-schools. The principal stations are Tokyo, Akita, 
and Shonai. The number of converts last year was 102. 

The day of numerical results in India has not yet come, 
although about 150 converts have been baptized. Hurda, 



160 THE DISCIPLES. [Chap. x. 

in the Central Provinces, is the center of work for the Dis- 
ciples in the Indian Empire. Their principal stations are 
Bilaspur and Mungeli. Work is carried on at several 
out-stations. The missionaries preach every day, conduct 
day-schools, Sunday-schools, orphanages, manage a Bible 
and tract depot, and carry on medical and zenana work. 
Recently a school for training evangelists has been opened. 

The origin and progress of the Christian Woman's Board 
of Missions furnishes one of the brightest pages in the his- 
tory of mission work among the Disciples of Christ. From 
the beginning woman has been treated with unusual con- 
sideration among the Disciples, and granted a rather re- 
markable degree of liberty in the departments of educa- 
tion and evangelical work. We have already seen that 
generally in the Disciples' institutions of learning there is 
one curriculum for men and women. Naturally, therefore, 
the time came when the women organized for the purpose 
of preaching the gospel to those who are in the region of 
death. The purpose of the Christian Woman's Board of 
Missions is expressed in Article II. of the constitution in 
the language following : " Its object shall be to cultivate 
a missionary spirit, to encourage missionary efforts in our 
churches, to disseminate missionary intelligence, and to 
secure systematic contributions for missionary purposes." 
(" Christian Missions," by F. M. Green, p. 382.) The 
Christian Woman's Board supports work in the western 
part of our country, in the South among the negroes, in 
India and in Japan. They also revived and are carrying 
forward the work on the island of Jamaica. They pur- 
chased ground and erected a house of worship in Ann 
Arbor, Mich., in 1891. They sustain a theological de- 
partment in connection with Michigan University, which 
is remarkably popular and successful. 

Their last annual report shows over eighteen hundred 






WOMAN'S BOARD OF MISSIONS. l6l 

auxiliaries and bands. The receipts for the year ag- 
gregated $52,327.93. The receipts for the first year after 
the organization in 1874 were $1200, and the grand total 
for the eighteen years is $370,000. This society has a 
small endowment fund of $20,000. 

The Christian Woman's Board of Missions is unique 
from the fact that the business of the society is managed 
entirely by women. The executive committee is composed 
altogether of women. Women select mission fields, em- 
ploy missionaries, both male and female, and are in every 
way responsible for the conduct of the business. On the 
island of Jamaica 7 ministers are employed, caring for 1 8 
stations and 1600 members. There are 10 day-schools 
and 1 7 Sunday-schools, with a total attendance of 1 788. 
There are 5 workers at Bilaspur, India, 2 of whom are 
female physicians, 2 teachers, and 1 zenana worker. The 
buildings there are a bungalow, schoolhouse, orphanage, 
and hospital. These were erected under the direct super- 
vision of women. The money for the buildings was raised 
by the children's missionary bands. Nearly 4000 patients 
were treated by the two physicians in 1893. A mission 
among the Chinese is supported at Portland, 'Ore. The 
missionary is a native of China. Papers published by the 
Christian Woman's Board are the " Missionary Tidings," 
and the " Little Builders at Work." 

The General Christian Missionary Convention is the 
lineal and legal descendant of the American Christian 
Missionary Society, organized in 1849. The object of 
this organization is " the spread of the gospel in this and 
in other lands." (''Christian Missions," by F. M. Green, 
p. 376.) The actual work of the convention is, however, 
limited to the United States and Canada. Auxiliary to 
this are organizations in the States and Territories of the 
Union. About a million and a half dollars have been 



1 62 THE DISCIPLES. [Chap. x. 

collected and expended from the beginning by this society 
and its auxiliaries. The annual collections and disburse- 
ments at the present time aggregate about $50,000. Mis- 
sionaries are employed in Alabama, Arkansas, Georgia, 
Illinois, Iowa, Idaho, Kansas, Louisiana, Mississippi, Mich- 
igan, Minnesota, Massachusetts, New York, North Caro- 
lina, Nebraska, New Mexico, Oregon, Oklahoma, South 
Dakota, Tennessee, Texas, Utah, Wisconsin, West Vir- 
ginia, and Ontario. In connection with the General 
Convention are the Board of Negro Education and Evan- 
gelization and the Board of Church Extension. 

There is an increasing interest among the Disciples in 
city mission work which promises in the near future to 
greatly augment their influence for good. 

The offices of the General Convention and the Foreign 
Christian Missionary Society are in Cincinnati. Indian- 
apolis is the headquarters of the Christian Woman's Board 
of Missions. The home of the Board of Negro Evan- 
gelization is Massillon, O. The office of the Board of 
Church Extension is in Kansas City, Mo. 

For statistics concerning the number of organizations, 
church edifices, seating capacity of church buildings, value 
of church property, and number of communicants, see 
vol. i. of "American Church History Series," pp. 125-128. 



INDEX 



THE DISCIPLES. 



Add-Ran Christian University, 153. 
Ancestors, physical condition of, 8, 9. 
Anti-Burghers, 38, 39. 
Arguments against creeds as condi- 
tions of fellowship, 109. 
Armitage, the Rev. Dr., 7, 8. 
Assembly, General, letter of, in 1 798, 

3- 

Bacon College, 145. 

Baltimore Association, 7. 

Baptist, the name, 135. 

Basis of union proposed by the Dis- 
ciples, 97, 126. 

Baxter, D.D., Rev. Geo. A., 17. 

Beecher, Lyman, 2, 4^ 19. 

Bethany College, 146. 

Bible the creed of the Disciples, 
108. 

Campbell, Alexander, birth of, 36 ; 
influences upon, 39 ; his debt to 
Reformers, 43 ; his theological be- 
liefs stated, 103. 

Campbell, Thomas, birth of, 34; his 
consecration to the ministry, 34; 
his voyage to the United States, 40 ; 
his family wrecked at sea, 40 ; ar- 
rival in the United States, 44; 
charges against, 44; his address 
before the synod, 45 ; his renuncia- 
tion of synod's authority, 48 ; mis- 
represented his purposes, 59. 

Cane Ridge, revival at, in 1801, 13, 
29. 

Carlton College, 152. 

Cartwright, Rev. Peter, 4. 

" Christian Baptist," beginning of 
the publication of, 133; character of 



its controversies, 134; reasons for 
change of the name, 135. 

Christian Bible College, 153. 

Christian union, 72. 

Christian Woman's Board of Mis- 
sions, 160; report of, 161. 

Church of Christ, its organization, 60. 

Churches, increase in membership of, 
20, 21. 

Connection with Baptists, 57, 64. 

Contention and division, 22. 

Controversies in the New Testament, 
132 ; religious, 136. 

Cotner University, 152. 

Creed of Christianity, the original, 
108. 

Creed question, 101 ; the position of 
the Disciples on, 102. 
' Dartmouth College, revival at, 10. 

Debates of A. Campbell, 127; with 
Rev. John Walker, 128 ; Mr. Camp- 
bell's aversion to, 127, 129; debate 
with Rev. W. L. Maccalla, 131. 

" Declaration and Address " of " The 
Christian Association of Washing- 
ton, Pa.," 49. 

Denominationalism, purpose to avoid, 
58. 

Difference, points of, between Dis- 
ciples and other denominations, 1 19. 

Disciples and Baptists, agreement of, 
124. 

Disciples of Christ, origin and prog- 
ress of, 34. 

Dorchester, D.D., Rev. Daniel, 4, 6. 

Drake University, 151. 
I Eminence College, 148. 

63 



164 



INDEX. 



Eureka College, 147. 

Faith in Christ, meaning of, 62. 

Fathers, moral and religious life of 

our, 1. 
Foreign Christian Missionary Society, 

receipts of, 158; the work of, in 

England, 159; Turkey, 159; Japan, 

159; India, 159. 
Gano, Rev. John Allen, 29. 
Garfield, Gen. J. A., 150. 
General Christian Missionary Con- 
vention, 161 ; work of, 162. 
Griffin, Rev. Dr. E. D., 3. 
Haldane, James Alex, and Robert, 

missionary enterprises of, 42. 
Hiram College, 149. 
House of Bishops, declaration of, in 

1880 as basis of union, 80. 
Humphrey, t e Rev. Dr. Heman, 11, 

18. 
Immersion, acceptance of, 32. 
Immersion of Thomas Campbell's 

family, 62. 
Infant baptism, 31 ; discussion on, 61. 
Intemperance, prevalence of, 3, 4. 
Jones, Abner, organizes a church on 

Bible, 30 ; extent of this movement, 

31- 

Kentucky University, 145. 

Literature and education, 127. 

Mahoning Association, .the Campbells 
enter the, 71 ; dissolution of, 156. 

McGee, William and John, brothers, 
the preaching of, 12. 

"Millennial Harbinger," 135; its 
first number, 140. 

Mission in Jerusalem, 144, 157. 

Missions, 155; Mr. Campbell's views 
on, 157. 

Morals, low state of, 1-5 ; how ac- 
counted for, 5. 

Movement, beginning of the, in Ken- 
tucky and Tennessee, 4. 

Name " Christian" and " Disciple," 

73- 
O'Kelley, Rev. James, 29; secession, 

30. 
Oskaloosa College, 149. 
" Our Position," by Isaac Errett, 

104. 
Owen, Robert, challenge of, 137; 

Mr. Campbell's debate with, 138. 



People, moral and spiritual condition 
of, 1. 

Preparatory events in Europe, 34. 

Presbytery, apology of the Spnng- 
field, 25, 26; the end of, 26; the 
last will and testament of, 27; 
signed, 29 ; reasons for dissolution 
of, 27; progress of, 31. 

Princeton College, 2, 10. 

Pritchard, Henry, elder, 66. 

Protestant principle, the, 107. 

Publications, devotional, 144; peri- 
odical, 144. 

Publications, theological, of the Dis- 
ciples, 141 ; historical and bio- 
graphical, 143. 

Publishing companies, 145. 

Purcell, Archbishop, 138; Mr. Camp- 
bell's debate with, 139. 

Redstone Association, 65 ; union with, 
66; composition of, in 1816, 70. 

Regeneration regarded as a miracle, 7. 

Report of committee on Christian 
unity in 1887, 82; in 1891, at Al- 
legheny, 94. 

Revival, the great, 10 ; origin of, 
11; extent of, 13; good results 
of, 17. 

Rice, Nathan L., Mr. Campbell's de- 
bate with, 140. 

" Sermon on the Law," 68. 

Sermons, published, of the Disciples, 

H3- 
Sermons, temperance, 3. 
Stone, Barton W., 11, 13, 20, 22, 31, 

32. 
Southern Christian Institute, 153. 
Translation of the New Testament by 

A. Campbell, 140 ; its omission, 

141. 
Trinity, doctrinal statement of, by 

Rev. Thomas Campbell, 69. 
Union between A. Campbell and B. 

W. Stone, 72 ; its character, 77. 
Union, efforts at, in Scotland and 

Ireland, 39. 
Wayland, Dr., 6. 
Wesley, John, 36; his labors, 37. 
Western Reserve Eclectic Institute, 

150. 
Yale College, character of students in, 

2 : revival at, 10. 



